HOMILIES OF
ST. JOHN CHRYSOSTOM
ON THE FIRST EPISTLE OF
ST. PAUL THE APOSTLE
TO THE THESSALONIANS
HOMILIES VI TO XI (CHAPTERS 4 & 5)

HOMILY VI.

1 THESSALONIANS iv. 9, 10.

"But
concerning love of the brethren we[1] have no need to write unto you: for
ye yourselves are
taught
of God to love one another; for indeed ye
do it toward all the brethren, and those which are in all Macedonia."

WHY then
having discoursed with them earnestly concerning chastity, and being about
to discourse about
the
duty of working, and about the not sorrowing for
the departed, does he introduce that which was the principal of all good things,
love, as if he were passing it over, saying, "We have no need to write
to you"? This also is from his great wisdom, and belongs to spiritual
instruction. For here he shows two things. First, that the thing is so necessary,
as not to require instruction. For things that are very important are manifest
to all. And secondly, by saying this he makes them more ashamed than if he
had admonished them. For he who thinks that they have behaved aright, and therefore
does not admonish them, even if they had not behaved aright, would the sooner
lead them to it. And observe, he does not speak of love towards all,[2] but
of that towards the brethren. "We have no need to write unto you." He
ought then to have been silent, and to say nothing, if there was no need. But
now by saying there is no need, he has done a greater thing, than if he had
said it.

"For ye yourselves are taught of God." And see with how high a praise
he has made God their Teacher in this matter. Ye need not, he says, to learn
from man. Which also the prophet says, "and they shall all be taught of
God." (Isa. liv. 13.) "For ye yourselves," he says, "are
taught of God to love one another. For indeed ye do it toward all the brethren,
and those which are in all Macedonia"; and toward all the others, he means.
These words are very encouraging to make them do so. And I do not merely say,
that ye are taught of God, but I know it from the things which you do. And
in this respect he bore many testimonies to them.

"But we exhort you, brethren, that ye abound more and more, and study;" that
is, increase and study.

Ver. 11,
12. "To
be quiet, and to do your own business, and to work with your hands, even
as we charged
you: that ye may walk honestly[3] toward them
that are without, and may have need of nothing."

He shows
of how many evils idleness is the cause, and of how many benefits industry.
And this he makes
manifest
from things which happen among us, as
he often does, and that wisely. For by these things the majority are led on
more than by spiritual things. For it is a mark of love to our neighbors not
to receive from them, but to impart to them. And observe. Being about to exhort
and admonish, he places in the middle their good conduct, both that they may
recover even from the preceding admonition, and from the threat, when he said, "He
therefore that rejecteth, rejecteth not man, but God," and that they may
not be restive at this. And this is the effect of working, that one does not
receive of others, nor live idly, but by working imparts to others. For it
is said, "It is more blessed to give than to receive." (Acts xx.
35.) "And to work," he says, "with your hands." Where are
those, who look out for work that is spiritual? Seest thou how he takes from
them every excuse, saying, "with your hands "? But does one practice
fasting with his hands? or watchings all night? or lyings on the ground? This
no one can say. But he is speaking of spiritual work. For it is truly spiritual,
that one should by working impart to others, and there is nothing equal to
this. "That ye may walk," he says, "becomingly." Seest
thou whence he touches them? He has not said, that ye may not be shamed by
begging. But he has indeed insinuated the same, yet he puts it in a milder
way, so as both to strike and not to do this severely. For if those who are
among us are offended at these things, much more those who are without, finding
numberless accusations and handles, when they see a man who is in good health
and able to support himself, begging and asking help of others. Wherefore also
they call us Christ-mongers. On this account, he means, "the name of God
is blasphemed." (Rom. ii. 24.) But none of these things has he stated;
but that which was able to touch them most nearly, the disgracefulness of the
thing.

Ver. 13. "But
we would not have you ignorant, brethren, concerning them that are asleep;
that
ye sorrow
not, even as the rest, which have no hope."

These
two things, poverty and despondency, distressed them most, which also pertain
to all men. See
therefore how he
remedies them. But their poverty arose
from their goods being taken from them. But if he commands those, whose goods
had been taken from them for Christ's sake, to support themselves by working,
much more then others. For that they were taken away is manifest from his saying,
Ye became partakers(1) with the churches of God. How partakers with them? "And
ye took joyfully the spoiling of your possessions." (Heb. x. 34.)

Here he
proceeds now to start his discourse concerning the Resurrection. And why?
Had he not discoursed
with
them upon that point?(2) Yes, but here he glances
at some further mystery. What then is this? "That we that are alive," he
says, "that are left unto the coming of the Lord, shall in nowise precede
them that are fallen asleep." The discourse then of the Resurrection was
sufficient to comfort him that was grieving. But that which is now said is
sufficient also to make the Resurrection eminently worthy of credit. But first
let us speak of what precedes, "But we would not have you ignorant, brethren,
concerning them that are asleep; that ye sorrow not, even as the rest, which
have no hope." See how here also he treats them mildly. He does not say, "Are
ye so without understanding?" as he said to the Corinthians, "foolish"?
that, knowing there is a resurrection, ye so sorrow, as those who do not believe;
but he speaks very mildly, showing respect to their other virtues. And he has
not said "concerning the dead," but" them that are asleep,"(3)
even at the beginning suggesting consolation to them. "That ye sorrow
not," he says, "even as the rest, which have no hope." Therefore
to afflict yourselves for the departed is to act like those who have no hope.
And they justly. For a soul that knows nothing of the Resurrection, but thinks
that this death is death, naturally afflicts itself, and bewails and mourns
intolerably as for lost ones. But thou, who expectest a resurrection, on what
account dost thou lament? To lament then is the part of those who have no hope.

Hear this, ye women, as many of you as are fond of wailing, as many as at
times of mourning take the sorrow impatiently, that ye act the part of heathens.
But if to grieve for the departed is the part of heathens, then tell me whose
part it is to beat one's self, and tear the cheeks? On what account do you
lament, if you believe that he will rise again, that he has not perished, that
the matter is but a slumber and a sleep? You say, On account of his society,
his protection, his care of our affairs, and all his other services. When therefore
you lose a child at an untimely age, who is not yet able to do anything, on
what account do you lament? Why do you seek to recall him? He was displaying,
you say, good hopes, and I was expecting that he would be my supporter. On
this account I miss my husband, on this account my son, on this account I wail
and lament, not disbelieving the Resurrection, but being left destitute of
support, and having lost my protector, my companion, who shared with me in
all things--my comforter. On this account I mourn. I know that he will rise
again, but I cannot bear the intermediate separation. A multitude of troubles
rushes in upon me. I am exposed to all who are willing to injure me. Those
of my servants who formerly feared me now despise me, and trample upon me.
If any one has been benefited, he has forgotten the benefit he received from
him; if any one was ill-treated by the departed, to return the grudge against
him, he lets loose his anger upon me. These things do not suffer me to bear
my widowhood. It is for these things that I afflict myself, for these things
I bewail.

How then shall we comfort such? What shall we say? flow shall we banish their
sorrow?(4) In the first place I shall endeavor to convict them, that their
wailing proceeds not from these things they say, but from an unreasonable passion.
For if you mourn for these things, you ought always to mourn the departed.
But if when a year has passed away, you forget him as if he had never been,
you do not bewail the departed nor his protection. But you cannot endure the
separation, nor the breaking off of your society? And what can they say, who
even enter into second marriages? Sure enough! It is the former husbands that
they long for. But let us not direct our discourse to them, but to those who
preserve a kind affection towards the departed. Wherefore dost thou lament
thy child? Wherefore thine husband? The former, because I had not enjoyed him,
you say; the latter, because I expected that I should have enjoyed him longer.
And this very thing, what want of faith does it argue, to suppose that thy
husband or thy son constitutes thy safety, and not God! How dost thou not think
to provoke Him? For often on this account He takes them away, that thou mayest
not be so bound to them, so that it may withdraw thy hopes from them. For God
is jealous, and wills to be loved by us most of all things: and that, because
He loves us exceedingly. For ye know that this is the custom of those who love
to distraction. They are excessively jealous, and would choose rather to throw
away their life, than to be surpassed in esteem by any of their rival lovers.
On this account also God hath taken him because of these words.(1)

For, tell
me, on what account were there not in old times widowhoods, and untimely
orphanhoods?
Wherefore did
He permit Abraham and Isaac to live a long
time? Because even when he was living he preferred God before him. He said
indeed, slay; and he slew him. Why did he bring Sarah to so great an age? Because,
even whilst she was living, he listened to God rather than to her. For this
reason God said to him, "Hear Sarah thy wife." (From Gen. xxi. 12.)
No one then either from love to husband or wife, or on account of the protection
of a child, provoked God to anger. But now because we are declining downwards,
and have exceedingly fallen off, we men love our wives more than God, and we
women honor our husbands more than God. It is on this account that He draws
us even against our will to the love of Himself. Love not thy husband more
than God, and thou shalt not ever experience widowhood. Or rather, even if
it should happen, thou shalt not have the feeling of it. Why? Because thou
hast an immortal Protector who loves thee better. If thou lovest God more,
mourn not: for He who is more beloved is immortal, and does not suffer thee
to feel the loss of him who is less beloved. This I will make manifest to thee
by an example. Tell me, if thou hast a husband, complying with thee in all
things, one that is respected, and that makes thee honorable everywhere, and
not to be despised, one respected amongst all, intelligent and wise, and loving
thee, thou being esteemed happy on his account, and in conjunction with him
shouldest thou also bring forth a child, and then before it has arrived at
the age of maturity, that child should depart; wilt thou then feel the affliction?
By no means. For he that is more beloved makes it disappear. And now if thou
love God more than thy husband, assuredly He will not soon take him away. But
even if He should take him, thou "wilt not be sensible of the affliction.
For this reason the blessed Job felt no severe suffering, when he heard of
the death of his children all at once, because he loved God more than them.
And whilst He whom he loved was living, those things would not be able to afflict
him.

What sayest thou, O woman? Thy husband or thy son was thy protector? But does
not thy God spare thee? Who gave thee thy very husband? Was it not He? And
who made thee? Was it not He? He surely who brought thee out of nothing into
being, and breathed into thee a soul, and put in thee a mind, and vouchsafed
to favor thee with the knowledge of Himself, and for thy sake spared not His
only-begotten Son, does not He spare thee? And does thy fellow-servant spare
thee? What wrath is due to these words! What of this kind hast thou had from
thy husband? Thou canst not say anything. For if he has even done thee any
kindness, it was after he had received kindness, you having previously begun.
But in the case of God no one can say any such thing. For it is not as having
received any favors from us that God benefits us, but being incapable of want,
from His goodness alone He does good to mankind. He has promised thee a kingdom,
He has given immortal life, glory, brotherhood, adoption. He has made thee
fellow-heir with His Only-Begotten. And dost thou after so great benefits remember
thy husband? What has he bestowed of this kind? He has made His sun to shine,
He has given rain, He sustains thee with yearly nourishment. Woe to us for
our great ingratitude!

For this
reason He takes thy husband, that thou mayest not seek him. But dost thou
still cling to
him though departed,
and forsakest God, when it was thy
duty to give thanks, to cast it all upon Him? For what is it that thou hast
received from thy husband? The pains of childbirth, and labors, and insults
and reproaches often, and chidings, and bursts of anger. Are not these the
things that come from husbands? But there are, you say, other things too that
are good. Of what sort then are these? Did he set off thy beauty with costly
garments? Did he put gold ornaments about thy face? Did he make thee respected
by all? But if thou wilt, thou shalt adorn thyself with a much better ornament
than the departed. For gravity makes its possessor much more admirable than
golden ornaments. This King also has garments, not of this sort, but much better.
With those, if thou wilt, invest thyself. Of what sort then are they? There
is a clothing which has fringes of gold; if thou wilt, array the soul. But
did he make thee not to be despised by men? And what is there great in that?
Thy widowhood suffers thee not to be despised by the demons. Then thou ruledst
over thy servants, if at least thou didst at all rule over them. But now, instead
of thy servants, thou hast mastery over unbodied powers, principalities, authorities,
the ruler of this world. And thou dost not mention the troubles, in which thou
sharedst with him, sometimes the fear of magistrates, sometimes the preference
given to neighbors. From all these things thou art now delivered, from dread
and fear. But art thou solicitous who will support the children that are left
thee? The "Father of the fatherless." For tell me, who gave them?
Dost thou not hear Christ in the Gospels saying, "Is not the life more
than the food, and the body than the raiment?" (Matt. vi. 25.)

Seest
thou, that thy lamentation is not from loss of his society, but from want
of faith. But the children
of a father that is dead are not equally illustrious.
Wherefore? They have God for their Father, and are they not illustrious? How
many can I show you brought up by widows, who have become famous, how many
who have been under their fathers, and have been undone! For if thou bringest
them up from their first youth, as they ought to be brought up, they will enjoy
an advantage much greater than a father's protection. For that it is the business
of widows--I speak of the bringing up of children--hear Paul saying, "If
she hath brought up children" (1 Tim. v. 10) and again, "She shall
be saved through the child-bearing," (he has not said through her husband,)
if they continue in faith and love and sanctification with sobriety." (1
Tim. ii. 15.) Instill into them the fear of God from their first youth, and
He will protect them better than any father; this will be a wall not to be
broken. For when there is a guard seated within, we have no need of contrivances
without: but where he is not, all our outward contrivances are vain

This will be to them wealth and glory too and ornament. This will make them
illustrious, not upon earth, but even in heaven. For do not look to those who
are begirt with the golden girdles, nor those who are borne on horses, nor
those who shine in kings' palaces on account of their fathers, nor those who
have footmen and tutors. For these things perhaps cause widows to bewail over
their orphans, thinking that this my son also, if his father at least were
living, would have enjoyed so much happiness; but now he is in a state of depression
and dishonor, and worthy of no consideration. Think not of these things, O
woman, but open to thee in thought the gates of heaven, consider the palace
there, behold the King who is there seated. Consider if those who are upon
the earth can be more illustrious than thy son there--and then groan. But if
some are of good repute on earth, this is not worth any consideration. It is,
allowed him, if thou wilt, to be a soldier in heaven, to enlist him in the
ranks of that army. For those who are enlisted there are not borne on horses,
but in the clouds. They walk not upon earth, but are caught up into heaven.
They have not slaves to go before them, but the Angels themselves. They stand
not in the presence of a mortal king, but of Him who is immortal, the King
of kings and Lord of lords. They have not a leathern girdle about their loins,
but that glory which is unspeakable, and they are more splendid than kings,
or whoever have been most illustrious. For in those royal courts not wealth
is required, nor noble birth, nothing else than virtue alone; and where that
is present, nothing is wanting to their obtaining the chief place.

Nothing is painful to us, if we are willing to cultivate wisdom. Look up to
heaven, and see how much more splendid it is than the roofs of palaces. And
if the pavement of the palaces above is so much more grand than those below,
that the one may be considered as dirt in comparison with the other; if any
one should be thought worthy to see those palaces perfectly, what blessedness
will not be his!

"But she," he says, "that is a widow indeed, and desolate,
hath her hope set on God." (1 Tim. v. 5.) To whom is this said? To those
who have no(1) children, because they are more highly approved, and have a
greater opportunity of pleasing God, because all their chains are loosened
to them. There is no one to hold them fast, no one to compel them to drag their
chains after them. Thou art separated from thy husband, but art united to God.
Thou hast not a fellow-servant for thy associate, but thou hast thy Lord. When
thou prayest, tell me, dost thou not converse with God? When thou readest,
hear Him conversing with thee. And what does He say to thee? Much kinder words
than thy husband. For though indeed thy husband should flatter thee, the honor
is not great, for he is thy fellow-servant. But when the Lord flatters the
slave, then is the courtship great. How then does He court us? Hear by what
means he does it. "Come," He says, "unto Me, all ye that labor
and are heavy laden, and I will give you rest." (Matt. xi. 28.) And again
through the Prophet He calls, saying, "Will a woman forget to have compassion
on the offspring of her womb? But even if a woman should forget, yet will I
not forget thee, saith the Lord." (Isa. xlix. 15, Sept.) Of how great
a love are these words? And again, "Turn unto Me" (Isa. xlv. 22);
and again elsewhere, "Turn unto Me, and thou shall be saved." (Isa.
xliv. 22.) And if one was willing to select too from the Canticles, taking
them in the more mystical way, he will hear Him conversing and saying to every
soul that is fitted for Him, "My fair one, my dove." (Cant. ii. 10.)
What is sweeter than these words? Seest thou the conversation of God with then?
But what? tell me, seest thou not how many children of those blessed women
are gone, and are in their tombs; how many have suffered more severely, and
with their husbands have lost also their children? To these things let us attend;
let us be anxious about these things, and nothing will be grievous to us, but
we shall continue passing all our time in spiritual joy; and we shall enjoy
the eternal blessings, of which may we all be partakers, by the grace and lovingkindness, &c.

HOMILY VII.

1 THESSALONIANS iv. 13

"But
we would not have you ignorant, brethren, concerning them that are asleep;
that ye sorrow
not,
even as the rest, which have no hope."

THERE
are many things which from ignorance alone cause us sorrow, so that if we
come to understand
them well,
we banish our grief. This therefore Paul
also showing, says, "I would not have you ignorant, that ye sorrow not,
even as the rest, which have no hope." Is it on this account thou wouldest
not have them ignorant? But wherefore dost thou not speak of the punishment
that is laid up? Ignorant, says he, of the doctrine of the Resurrection. But
why? This is manifest from the other, and is admitted. But meanwhile, together
with that, there will also be this not inconsiderable gain. For since they
did not disbelieve the Resurrection, but nevertheless bewailed, on this account
he speaks. And he discourses indeed with those who disbelieve the Resurrection
in one way, but with these in another. For it is manifest that they knew, who
were enquiring about the "times and seasons." (1 Thess. v. 1.)

Ver. 14. "For if we believe," he says, "that Jesus died and
rose again," and lived,(1) "even so them also that are fallen asleep
in Jesus will God, bring with Him."

Where
are they who deny the Flesh?(2) For if He did not assume Flesh, neither did
He die. If He did
not die, neither
did He rise again. How then does he
exhort us from these things; to faith? Was he not then according to them a
trifler and a deceiver? For if to die proceeds from sin, and Christ did not
sin, how does he now encourage us? And now, concerning whom does he say, O
men, for whom do ye mourn? For whom do ye sorrow? for sinners, or simply for
those who die? And why does he say, "Even as the rest, which have no hope"?
For whom do the rest mourn? so that to them all these things are vapid? "The
firstborn from the dead" (Col. i. 18), he says, the first-fruits. Therefore
there must also be others left. And see how here he introduces nothing from
reasonings, because they were docile. For in writing to the Corinthians, he
started many things also from reasonings, and then he added, "Thou fool,
that which thou sowest is not quickened." (1 Cor. xv. 36.) For this is
more authoritative, but it is when he converses with the believer. But with
him who is without, what authority would this have? "Even so," he
says, "them also that are fallen asleep in Jesus will God bring with Him." Again, "fallen
asleep": he nowhere says, the dead. But with respect to Christ, his words
are, "He died," because there followed mention of the Resurrection,
but here "them that are fallen asleep." How "through Jesus"?(4)
Either that they fell asleep through Jesus, or that through Jesus will He bring
them. The phrase "that fell asleep through Jesus" means the faithful.
Here the heretics say, that he is speaking of the baptized. What place then
is there for "even so"? For Jesus did not fall asleep through Baptism.
But on what account does he say, "them that are fallen asleep"? So
that he is discoursing not of a general Resurrection, but of a partial one.
Them that are fallen asleep through Jesus, he says, and thus he speaks in many
places.

Ver. 15. "For
this we say unto you by the word of the Lord, that we that are alive, that
are
left unto
the coming of the Lord, shall in nowise precede
them that are fallen asleep."

Speaking
concerning the faithful, and them "which are fallen asleep in(1)
Christ" (1 Cor. xv. 18); and again, "the dead shall rise in Christ." Since
his discourse is not concerning the Resurrection only, but both concerning
the Resurrection and concerning the honor in glory; all then shall partake
of a Resurrection, he says, but not all shall be in glory, only those in Christ.
Since therefore he wishes to comfort them, he comforts them not with this only,
but also with the abundant honor, and with its speedy arrival, since they knew
that. For in proof that he wishes to comfort them with the honor, as he goes
on, he says, "And we shall be ever with the Lord": and "we shall
be caught up in the clouds."

But how
do the faithful fall asleep in Jesus? It means having Christ within themselves.
But the expression, "He shall bring with Him," shows
that they are brought from many places. "This." Something strange
he was about to tell them. On this account he also adds what makes it worthy
of credit; "From the word of the Lord," he says, that is, we speak
not of ourselves, but having learnt from Christ, "That we that are alive,
that are left unto the coming of the Lord, shall in nowise precede them that
are fallen asleep." Which also he says in his Epistle to the Corinthians; "In
a moment, in the twinkling of an eye." (1 Cor. xv. 52.) Here he gives
a credibility to the Resurrection by the manner also [in which it will occur].

For because
the matter seems to be difficult he says that as it is easy for the living
to be taken
up, so
also for the departed. But in saying "we," he
does not speak of himself, for he was not about to remain until the Resurrection,
but he speaks of the faithful. On this account he has added, "We that
are left unto the coming of the Lord shall in nowise precede them that are
fallen asleep." As if he had said, Think not that there is any difficulty.
It is God that does it. They who are then alive shall not anticipate those
who are dissolved, who are rotted, who have been dead ten thousand years. But
as it is easy to bring those who are entire, so is it also those who are dissolved.

But there are some who disbelieve the matter, because they know not God. For,
tell me, which is the more easy, to bring one into being out of nothing, or
to raise up again him that was dissolved? But what say they? A certain one
suffered shipwreck and was drowned in the sea, and having fallen many fishes
caught him, and each of the fish devoured some member. Then of these very fishes,
one was caught in this gulf, and one in that, and this was eaten by one man,
and that by another, while having in it the devoured pieces of flesh. And again,
those who ate the fishes, that had eaten up the man, died in different places,
and were themselves perhaps devoured by wild beasts. And--when there has been
so great a confusion and dispersion--how shall the man rise again? Who shall
gather up the dust? But wherefore dost thou say this, O man, and weavest strings
of trifles, and makest it a matter of perplexity? For tell me, if the man had
not fallen into the sea, if the fish had not eaten him, nor the fish again
been devoured by numberless men--but he had been preserved with care in a coffin,
and neither worms nor anything else had disturbed him, how shall that which
is dissolved rise again? How shall the dust and ashes be again conglutinated?(2)
Whence shall there be any more its bloom for the body? But is not this a difficulty?

If indeed they be Greeks who raise these doubts, we shall have numberless
things to say to them. What then? For there are among them those who convey
souls into plants, and shrubs, and dogs. Tell me, which is more easy, to resume
one's own body, or that of another? Others again say that they are consumed
by fire, and that there is a resurrection of garments and of shoes, and they
are not ridiculed. Others say atoms. With them, however, we have no argument
at all; but to the faithful, (if we ought to call them faithful who raise questions,)
we will still say what the Apostle has said, that all life springs from corruption,
all plants, all seeds.(3) Seest thou not the fig tree, what a trunk it has,
what stems, how many leaves, and branches, stalks, and roots, occupying so
much ground and embosomed therein. This then, such and so great as it is, springs
from the grain which was thrown into the ground and itself first corrupted.
And if it be not rotted and dissolved, there will be none of these things.
Tell me, whence does this happen? And the vine too, which is so fair both to
see and to partake of, springs from that which is vile in appearance. And what,
tell me, is not the water that descends from above one thing? how is it changed
into so many things? For this is more wonderful than the Resurrection. For
there indeed the same seed and the same plant is the subject, and there is
a great affinity. But here tell me how, having one quality and one nature,
it turns into so many things? In the vine it becomes wine, and not only wine,
but leaves and sap. For not only is the cluster of grapes, but the rest of
the vine nourished by it. Again, in the olive (it becomes) oil, and the other
so numerous things. And what is wonderful, here it is moist, there dry, here
sweet there sour, here astringent, elsewhere bitter Tell me how it turns into
so many things? Show me the reason! But you cannot.

And in the case of thyself, tell me, for this comes nearer, this seed, that
is deposited, how is it fashioned and molded into so many things? how into
eyes? how into ears? how into hands? how into heart? Are there not in the body
ten thousand differences of figures, of sizes, of qualities, of positions,
of powers, of proportions? Nerves and veins and flesh and bones and membranes,
and arteries and joints and cartilages, and as many more things beside these,
as the sons of the physicians precisely specify, which compose our nature--and
these come from that one seed! Does not this then seem to you much more difficult
than those things? How is the moist and soft congealed into the dry and cold,
that is, bone? How into the warm and moist, which are united in the blood?
How into the cold and soft, the nerve? How into the cold and moist, the artery?(1)
Tell me, whence are these things? Art thou not quite at a loss about these
things? Dost thou not see every day a resurrection and a death taking place
in the periods of our life? Whither is our youth gone? whence is our age come?
how is it that he who is grown old cannot indeed make himself young, but begets
another, a very young child, and what he cannot give to himself, that he bestows
upon another?

This also
we may see in trees and in animals. And yet that which gives to another ought
first to
bestow upon
itself. But this is what human reasoning
demands. But when God creates, let all things give way. If these things are
so difficult, nay, so excessively difficult, I am reminded of those mad persons,
who are curious about the incorporeal Generation of the Son. Things that take
place every day, that are within the grasp of our hands, and that have been
enquired into ten thousand times, no one has yet been able to discover; tell
me, then, how is it they are curious about that secret and ineffable Generation?
Is not the mind of such men wearied in treading that void? Has it not been
whirled into ten thousand giddinesses? Is it not dumfounded? And yet not even
so are they instructed. When they are able to say nothing about grapes and
figs, they are curious about God! For tell me, how is that grape-stone resolved
into leaves and stems? How before this were they not in it, nor seen in it?
But it is not the grape-stone, you say, but all is from the earth. Then how
is it that without this the earth bears nothing of itself? But let us not be
void of understanding. What takes place is neither from the earth, nor from
the grape-stone, but from Him who is Lord both of the earth and of its seeds.
For this reason He has caused the same thing to be made both without them,
and with them. In the first place, showing His own power, when he said, "Let
the earth bring forth the herb of grass." (From Gen. i. 11.) And secondly,
besides showing His power, instructing us also to be laborious and industrious.

Why then
have these things been said by us? Not idly, but that we may believe also
in the Resurrection,
and
that, when we again wish to apprehend something
by our reasonings, but do not find it, we may not be angry and take offense,
but discreetly withdrawing and checking our reasoning, we may take refuge in
the power and skillfulness of God. Knowing these things therefore, let us put
a curb upon our reasonings. Let us not transgress our bounds, nor the measures
that have been assigned to our knowledge. For, "If any man," he says, "thinketh
that he knoweth anything, he knoweth nothing yet as he ought to know." (1
Cor. viii. 2.)

I speak not concerning God, he says, but concerning everything. For what?
wouldest thou learn about the earth? What dost thou know? Tell me. How great
is its measure? What is its size? What is its manner of position? What is its
essence? What is its place? Where does it stand, and upon what? None of these
things can you tell? But that it is cold, and dry, and black, this you can
tell--and nothing farther. Again, concerning the sea? But there you will be
reduced to the same uncertainty, not knowing where it begins, and where it
ends, and upon what it is borne, what supports the bottom of it, and what sort
of place there is for it, and whether after it there is a continent, or it
ends in water and air. And what dost thou know of the things that are in it?
But what? Let me pass over the elements. Would you have us select the smallest
of plants? The unfruitful grass, a thing which we all know, tell me, how it
is brought forth? Is not the material of it water, and earth, and dung? What
is it that makes it appear so beautiful, and have such an admirable color?
Whence does that beauty so fade away? This is not the work of water, or of
earth. Seest thou that there is everywhere need of faith? How does the earth
bring forth, how does it travail? Tell me. But you can tell me none of these
things.

Be instructed,
O man, in things that are here below, and be not curious nor overmeddling
about
heaven. And
would it were heaven, and not the Lord of heaven!
Dost thou not know the earth from which thou wast brought forth, in which thou
wast nourished, which thou inhabitest, on which thou walkest, without which
thou canst not even breathe; and art thou curious about things so far removed?
Truly "man is vanity." (Ps. xxxix. 5, and cxliv. 5.) And if any one
should bid thee descend into the deep, and trace out things at the bottom of
the sea, thou wouldest not tolerate the command. But, when no one compels thee,
thou art willing of thyself to fathom the unsearchable abyss? Do not so, I
beseech you. But let us sail upwards, not floating, for we shall soon be weary,
and sink; but using the divine Scriptures, as some vessel, let us unfurl the
sails of faith. If we sail in them, then the Word of God will be present with
us as our Pilot. But if we float upon human reasonings, it will not be so.
For to whom of those who float, is a Pilot present? So that the danger is twofold,
in that there is no vessel, and that the Pilot is absent. For if even the boat
without a pilot is unsafe, when both are wanting, what hope is there of safety?
Let us not then throw ourselves into manifest danger, but let us go upon a
safe vessel, having fastened ourselves by the sacred anchor. For thus we shall
sail into the tranquil haven, with much merchandise,(2) and at the same time
with great safety, and we shall obtain the blessings laid up for them that
love Him, in Christ Jesus our Lord, with whom, to the Father, together with
the Holy Spirit, be glory, power, honor, now and always and world without end.
Amen.

HOMILY VIII.

1 THESSALONIANS iv. 15-17.

"For
this we say unto you by the word of the Lord, that we that are alive, that
are left unto
the coming
of the Lord, shall in nowise precede them that
are fallen asleep. For the Lord Himself shall descend from heaven, with a shout,
with the voice of the Archangel, and with the trump of God: and the dead in
Christ shall rise first: then we that are alive, that are left, shall together
with them be caught up in the clouds, to meet the Lord in the air: and so shall
we ever be with the Lord."

THE Prophets
indeed, wishing to show the credibility of the things said by them, before
all other things
say this, "The vision which Isaiah saw" (Isa.
i. 1); and again, "The word of the Lord which came to Jeremiah" (Jer.
i. 1, Sept.); and again, "Thus saith the Lord"; with many such expressions.
And many of them even saw God sitting, as far as it was possible for them to
see Him. But Paul not having seen Him sitting, but having Christ speaking in
himself, instead of Thus saith the Lord, said, "Do ye seek a proof of
Christ speaking in me?" (2 Cor. xiii. 3.) And again, "Paul, an Apostle
of Jesus Christ." For the "Apostle" speaks the things of Him
who sent him; showing that nothing is of himself. And again, "I think
that I also have the Spirit of God." (I Cor. vii. 40.) All those things
therefore he spake by the Spirit, but this, which he now says, he heard even
expressly from God. As also that which he had said discoursing to the EIders
of Ephesus, "It is more blessed to give than to receive," he heard
among things not recorded.(1) (Acts xx. 35.)

Let us
then see what he now also says. "For this we say unto you by the
word of the Lord, that we that are alive, that are left unto the coming of
the Lord, shall in nowise precede them that are fallen asleep. For the Lord
Himself shall descend from heaven, with a shout, with the voice of the Archangel,
and with the last trump." For then, he saith, "The powers of the
heavens shall be shaken." (Matt. xxiv. 29.) But wherefore with the trumpet?
For we see this on Mount Sinai too, and Angels there also. But what means the
voice of the Archangel? As he said in the parable of the Virgins, Arise! "The
Bridegroom cometh." (From Matt. xxv. 6.) Either it means this, or that
as in the case of a king, so also shall it then be, Angels ministering at the
Resurrection. For He says, let the dead rise, and the work is done, the Angels
not having power to do this, but His word. As if upon a king's commanding and
saying it, those who were shut up should go forth, and the servants should
lead them out, yet they do this not from their own power, but from that Voice.
This also Christ says in another place: "He shall send forth his Angels
with a great trumpet, and they shall gather together his Elect from the four
winds, from one end of heaven to the other." (Matt. xxiv. 31.) And everywhere
you see the Angels running to and fro. The Archangel therefore I think is he,
who is set over those who are sent forth, and who shouts thus: "Make all
men ready, for the Judge is at hand." And what is "at the last trumpet"?(1)
Here he implies that there are many trumpets, and that at the last the Judge
descends. "And the dead," he says, "in Christ shall rise first.
Then we that are alive, that are left, shall together with them be caught up
in the clouds, to meet the Lord in the air: and so shall we ever be with the
Lord."

Ver. 18. "Wherefore
comfort one another with these words."

If He
is about to descend, on what account shall we be caught up? For the sake
of honor. For when a
king drives
into a city, those who are in honor go
out to meet him; but the condemned await the judge within. And upon the coming
of an affectionate father, his children indeed, and those who are worthy to
be his children, are taken out in a chariot, that they may see and kiss him;
but those of the domestics who have offended remain within. We are carried
upon the chariot of our Father. For He received Him up in the clouds, and "we
shall be caught up in the clouds." (Acts i. 9.) Seest thou how great is
the honor? and as He descends, we go forth to meet Him, and, what is more blessed
than all, so we shall be with Him.

"Who shall speak of the mightinesses of the Lord, and make all His praises
to be heard?" (Ps. cvi. 2, Sept.) How many blessings has He vouchsafed
to the human race! Those who are dead are raised first, and thus the meeting
takes place together. Abel who died before all shall then meet Him together
with those who are alive. So that they in this respect will have no advantage,
but he who is corrupted, and has been so many years in the earth, shall meet
Him with them, and so all the others. For if they awaited us, that we might
be crowned, as elsewhere he says in an Epistle, "God having provided some
better thing concerning us, that apart from us they should not be made perfect" (Heb.
xi. 40), much more shall we also await them; or rather, they indeed awaited,
but we not at all. For the Resurrection takes place "in a moment, in the
twinkling of an eye."

But as
to the saying, that they are gathered together; they arise indeed everywhere,
but are gathered
together
by the Angels. The former therefore is the work of
the power of God commanding the earth to give up its deposit, and there is
no one who ministers in it, as He then called Lazarus, "Lazarus, come
forth" (John xi. 43); but the gathering is the work of ministers. But
if Angels gather them together, and run to and fro, how are they(2) caught
up here? They are caught up after the descent,(3) after that they are gathered
together.

For this
is also done without any one being aware.(4) For when they see the earth
agitated, the
dust mingling,
the bodies rising perchance(5) on every
side, no one ministering to this, but the "shout" being sufficient,
the whole earth filled (for consider how great a thing it is that all the men
from Adam unto His coming shall then stand with wives and children),--when
they see so great a tumult upon the earth,--then they shall know. As therefore
in the Dispensation that was in the Flesh, they had foreseen nothing of it,
so also will it then be.

When these things then are done, then also will be the voice of the Archangel
shouting and commanding the Angels, and the trumpets, or rather the sound of
the trumpet. What trembling then, what fear will possess those that remain
upon the earth. For one woman is caught up and another is left behind, and
one man is taken, and another is passed over. (Matt. xxiv. 40, 41; Luke xvii.
34, 35.) What will be the state of their souls, when they see some indeed taken
up, but themselves left behind? Will not these things be able to shake their
souls more terribly than any hell? Let us represent then in word that this
is now present. For if sudden death, or earthquakes in cities, and threatenings
thus terrify our souls; when we see the earth breaking up, and crowded with
all these, when we hear the trumpets, and the voice of the Archangel louder
than any trumpet, when we perceive the heaven shriveled up, and God the King
of all himself coming nigh --what then will be our souls? Let us shudder, I
beseech you, and be frightened as if these things were now taking place. Let
us not comfort ourselves by the delay. For when it must certainly happen, the
delay profits us nothing.

How great will then be the fear and trembling! Have you ever seen men led
away to death? What do you think is the state of their souls, as they are going
on the way to the gate? is it not worse than many deaths? What would they not
choose both to do and to suffer, so that they might be delivered from that
cloud of darkness? I have heard many say, who have been recalled by the mercy
of the king (Emperor), after having been led away, that they did not even see
men as men, their souls being so troubled, so horror-struck, and beside themselves.
If then the death of the body thus frightens us, when eternal death approaches,
what will be our feelings? And why do I speak of those who are led away? A
crowd then stands around, the greater part not even knowing them. If any one
looked into their souls, no one is so cruel no one so hard-hearted, no one
so firm, as not to have his soul dejected, and relaxed with fear and despair.
And if when others are taken off by this death, which differs nothing from
sleep, those who are not concerned in it are thus affected; when we ourselves
fall into greater evils, what then will be our state? It is not, believe me,
it is not possible to represent the suffering by words.

Nay, you
say, but God is full of love to man, and none of these things will happen!
Then it is
written in
vain! No, you say, but only as a threat, that
we may become wise! If then we are not wise, but continue evil, will He not,
tell me, inflict the punishment? Will He not then recompense the good either
with rewards? Yes, you say, for that is becoming to Him, to do good even beyond
desert. So that those things indeed are true and will certainly be, while the
punishments will not be at all, but are only for the purpose of a threat, and
of terror! By what means I shall persuade you, I know not. If I say, that "the
worm will not die, and the fire will not be quenched" (Mark ix. 44); if
I say, that "they shall go away into everlasting fire" (Matt. xxv.
41, 46); if I set before you the rich man already suffering punishment, you
will say that it is all a matter of threatening. Whence then shall I persuade
you? For this is a Satanic reasoning, indulging you with a favor that will
not profit, and causing you to be slothful.

How then
can we banish it? Whatever things we say from Scripture, you will say, are
for the purpose
of threatening.
But with respect to future things
this indeed might be said, but not so concerning things that have happened,
and have had an end. You have heard of the deluge. And were those things also
said by way of threat? Did they not actually happen? Those men too said many
such things, and for a hundred years while the ark was building, and the wood
was being wrought, and the righteous man was calling aloud, there was no one
who believed. But because they did not believe the threat in words, they suffered
the punishment in very deed. And this will be our fate too, if we shall not
have believed. On this account it is that He compares His coming with the days
of Noah, because as some disbelieved in that deluge, so will they in the deluge
of hell. Were these things a threat? were they not a fact? Then will not He,
who then brought punishment upon them so suddenly, much more inflict it now
also? For the things that are committed now are not less than the offenses
of that time. How?--because then, it says, "the sons of God went in unto
the daughters of men" (Gen. vi. 4), and those mixtures were the great
offense. But now there is no form of wickedness, which is unattempted. Do you
then believe that the deluge took place? Or does it seem to you a fable? And
yet even the mountains where the ark rested, bear witness; I speak of those
in Armenia.

But, even
superabundantly, I will turn my discourse to another thing more evident than
that. Has any
one of
you ever traveled in Palestine? For I will
no longer mention report, but facts, and yet the other were clearer than facts.
For whatever things the Scripture says, are more to be trusted than things
we see. Has any one of you then ever traveled in Palestine? I suppose so. What
then? Bear witness then for me, ye who have seen the places, to those who have
not been there. For above Ascalon and Gaza up to the very end of the river
Jordan there is a country wide and fruitful--or rather there was--for it is
not now. This then is that which was as a garden. For it is said, "Lot
beheld all the plain(1) of Jordan--and it was well watered everywhere, like
the garden of the Lord." (Gen. xiii. 10.) This, therefore, that was so
flourishing, and that rivaled all countries, which for thrivingness exceeded
the Paradise of God, is now more desolate than any wilderness. And there stand
trees, indeed, and they bear fruit. But the fruit is a monument of the wrath
of God. For there stand pomegranates, I speak both of the tree and the fruit,
having a very fine appearance, and to the ignorant man holding out great hopes.
But if they are taken into the hand, being broken open they display no fruit
indeed, but much dust and ashes stored up within. Such also is the whole land.
If you find a stone, you will find it full of ashes. And why do I speak of
stone and wood and earth, where the air and water partake of the calamity?
For as when a body is burnt and consumed, the shape remains, and the outline
in the appearance of the fire, and the bulk and the proportion, but the power
is no more, so truly there you may see earth, which yet has nothing of earth
about it, but all ashes; trees and fruit, but nothing of trees and fruit about
them; air and water, but nothing of water nor of air about them, for even these
are turned to ashes. And yet how could air ever have been burnt, or water,
whilst it remained water? For wood and stones indeed it is possible to burn,
but air and water it is altogether impossible. Impossible to us, but possible
to Him who did these things. Therefore the air is nothing else than a furnace,
the water is a furnace. All things are unfruitful, all unproductive, all for
vengeance; images of wrath that has gone before, and proofs of that which is
to come.

Are these too but threatening words? Are these but the sound of words? For
to me indeed the former things were not incredible, but things not seen were
equally credible with things that were seen. But even to the unbeliever these
are sufficient to produce faith. If any one disbelieves hell, let him consider
Sodom, let him reflect upon Gomorrah, the vengeance that has been inflicted,
and which yet remains. This is a proof of the eternity of punishment. Are these
things grievous? And is it not grievous, when you say that there is no hell,
but that God has merely threatened it? when you slack the hands of the people?(1)
It is thou who disbelievest that compellest me to say these things it is thou
that hast drawn me out into these words. If thou believedst the words of Christ
I should not be compelled to bring forward facts to induce belief. But since
you have evaded them, you shall be persuaded henceforth, whether willing or
unwilling. For what have you to say concerning Sodom? Would you wish also to
know the cause, for which these things were then done? It was one sin, a grievous
and accursed one certainly, yet but one. The men of that time had a passion
for boys, and on that account they suffered this punishment. But now ten thousand
sins equal and even more grievous than these are committed. Then He who for
one sin poured forth so much anger, and neither regarded the supplication of
Abraham, nor yet Lot who dwelt among them, the man who from honor to His servants
offered his own daughters to insult, will He spare, when there are so many
sins? These things truly are ridiculous, trifling, delusion, and diabolical
deceit!

Do you
wish that I should also bring forward another? You have certainly heard of
Pharaoh, king of
the Egyptians;
you know therefore the punishment also which
he suffered, how even with his whole host, chariots and horses and all, he
was engulfed in the Erythraean sea. Would you hear also other examples? he
perhaps was an impious man, or rather not perhaps, but certainly he was an
impious man. Would you see those also punished, who were of the number of believers,
and who held fast to God, but were not of upright life? Hear Paul saying, "Neither
let us commit fornication, as some of them committed, and fell in one day three
and twenty thousand. Neither let us murmur, as some of them murmured, and perished
by the destroyer. Neither let us tempt Christ, as some of them tempted, and
perished by the serpents." (1 Cor. x. 8-10.) And if fornication, and if
murmuring had such power, what will not be the effect of our sins?

And if thou dost not now pay the penalty, do not wonder. For they knew not
of a hell, therefore they were visited with punishments following close at
their heels. But thou, whatever sins thou commit, though thou shouldest escape
present penalty, wilt pay for it all There. Did he so punish those who were
nearly in the state of children, and who did not sin so greatly--and will He
spare us? It would not be reasonable. For if we commit the same sins with them,
we shall deserve a greater punishment than they did. Wherefore? Because we
have enjoyed more grace. But when our offenses are numerous, and more heinous
than theirs, what vengeance shall we not undergo? They--and let no one think
I say it as admiring them, or excusing them; far be it: for when God punishes,
he who passes a contrary sentence, does it at the suggestion of the devil;
I say this therefore, not praising them nor excusing them, but showing our
wickedness--they therefore, although they murmured, were, however, traveling
a wilderness road: but we murmur though we have a country, and are in our own
houses. They, although they committed fornication, yet it was just after they
came out of the evils of Egypt, and had hardly heard of such a law. But we
do it, having previously received from our forefathers the doctrine of salvation,
so that we are deserving of greater punishment.

Would
you hear also of other things? what were their sufferings in Palestine, famines,
pestilences,
wars, captivities,
under the Babylonians, and under the
Assyrians, and their miseries from the Macedonians, and those under Hadrian
and Vespasian? I have something that I wish, beloved, to relate to thee; nay,
do not run away!(2) Or rather I will tell thee another thing before it. There
was once a famine, it says, and the king was walking upon the wall; then a
woman came to him and uttered these words: "O king, this woman said to
me, Let us roast thy son to-day, and eat him--to-morrow mine. And we roasted
and ate, and now she does not give me hers." (From 2 Kings vi. 28.) What
can be more dreadful than this calamity? Again, in another place the Prophet
says, "The hands of the pitiful women have sodden their own children." (Lam.
iv. 10.) The Jews then suffered such punishment, and shall we not much rather
suffer?

Would
you also hear other calamities of theirs? Read over Josephus, and you will
learn that whole tragedy,
if
perchance we may persuade you from these
things, that there is a hell. For consider, if they were punished, why are
we not punished? or how is it reasonable that we are not now punished, who
sin more grievously than they? Is it not manifest that it is, because the punishment
is kept in store for us? And, if you please, I will tell you in the person
of every individual how they were punished. Cain murdered his brother. A horrible
sin indeed, who can deny it? But he suffered punishment; and a heavy one, equivalent
to ten thousand deaths, for he would rather have died ten thousand times. For
hear him saying, "If Thou castest me out from the land, and I shall be
hidden from Thy face, then it will happen that every one who findeth me will
slay me." (Gen iv. 14, Sept.) Tell me then, do not many even now do the
same things that he did? For when thou slayest not thy brother according to
the flesh, but thy spiritual brother, dost thou not do the same? For what,
though not by the sword? yet by some other means; when being able to relieve
his hunger, thou neglectest him. What then? Has no one now envied his brother?
has no one plunged him into dangers? But here they have not suffered punishment,
yet they will suffer it. Then he, who never heard the written laws, nor the
prophets, nor saw great miracles suffered such great vengeance; and shall he
who has done the same things in another way, and was not rendered wise by so
many examples, shall he go unpunished? Where then is the justice of God, and
where His goodness?

Again, a certain one for having gathered sticks on the Sabbath was stoned,
and yet this was a small commandment, and less weighty than circumcision. He
then who gathered sticks on the Sabbath was stoned; but those who often commit
ten thousand things contrary to the Law have gone off unpunished! If then there
be not a hell, where is His justice, where His impartiality, that respects
not persons? And yet He lays to their charge many such things, that they did
not observe the Sabbath.

Again, another, Charmi,(1) having stolen a devoted thing, was stoned with
all his family. What then? Has no one from that time committed sacrilege? Saul,
again, having spared contrary to the command of God, suffered so great punishment.
Has no one from that time spared? Would indeed that it were so! Have we not,
worse than wild beasts, devoured one another contrary to the command of God,
and yet no one has fallen in war?(2) Again, the sons of Eli, because they ate
before the incense was offered, suffered the most severe punishment together
with their father. Has no father then been neglectful with respect to his children?
and are there no wicked sons? But no one has suffered punishment. Where will
they suffer it then, if there be no hell?

Again, numberless instances one might enumerate. What? Ananias and Sapphira
were immediately punished, because they stole part of what they had offered.
Has no one then since that time been guilty of this? How was it then that they
did not suffer the same punishment?

Do we
then persuade you that there is a hell, or do you need more examples? Therefore
we will proceed
also to
things that are unwritten, such as now take
place in life. For it is necessary that this idea should be gathered by us
from every quarter, that we may not, by vainly gratifying ourselves, do ourselves
harm. Do you not see many visited by calamities, maimed in their bodies, suffering
infinite troubles, but others in good repute? For what reason do some suffer
punishment for murders, and others not? Hear Paul saying, "Some men's
sins are evident, ... and some men they follow after." (1 Tim. v. 24.)
How many murderers have escaped! how many violators of the tombs! But let these
things pass. How many do you not see visited with the severest punishment?
Some have been delivered to a long disease, others to continued tortures, and
others to numberless. other ills. When therefore you see one who has been guilty
of the same things as they, or even much worse--and yet not suffering punishment,
will you not suspect, even against your will, that there is a hell? Reckon
those here who before you have been severely punished, consider that God is
no respecter of persons, and that though you have done numberless wickednesses,
you have suffered no such thing, and you will have the idea of hell. For God
has so implanted that idea within us, that no one can ever be ignorant of it.
For poets and philosophers and fabulists, and in short all men, have philosophized
concerning the retribution that is there, and have said that the greater number
are punished in Hades. And if those things are fables, yet what we have received
are not so.

I say
not these things as wishing to frighten you, nor to lay a burden on your
souls, but to make
them wise,
and render them easier. I could wish also
myself that there were no punishment--yes, myself most of all men. And why
so? Because whilst each of you fears for his own soul, I have to answer for
this office also in which I preside over you. So that most of all it is impossible
for me to escape. But it cannot be that there is not punishment and a hell.
What can I do? Where then, they say, is the kindness of God to men? In many
places. But on this subject I will rather discourse at some other season, that
we may not confuse the discourses concerning hell. In the meantime let not
that slip, which we have gained. For it is no small advantage to be persuaded
concerning hell. For the recollection of such discourses, like some bitter
medicine, will be able to clear off every vice, if it be constantly settled
in your mind. Let us therefore use it, that having a pure heart, we may so
be thought worthy to see those things, which eye hath not seen, nor ear heard,
nor have entered into the heart of man. Which may we all obtain by the grace
and mercy of our Lord Jesus Christ, with whom, &c.

HOMILY IX.

1 THESSALONIANS v. 1, 2.

"But
concerning the times and the seasons, brethren, ye have no need that aught
be written unto
you.
For yourselves know perfectly that the day
of the Lord so cometh as a thief in the night."

NOTHING,
as it seems, is so curious, and so fondly prone to pry into things obscure
and concealed,
as the nature
of men. And this is wont to happen to
it, when the mind is unsettled and in an imperfect state. For the simpler sort
of children never cease teasing their nurses, and tutors, and parents, with
their frequent questions, in which there is nothing else but "when will
this be?" and "when that?" And this comes to pass also from
living in indulgence, and having nothing to do. Many things therefore our mind
is in haste to learn already and to comprehend, but especially concerning the
period of the consummation; and what wonder if we are thus affected, for those
holy men, themselves, were most of all affected in the same way? And before
the Passion, the Apostles come and say to Christ, "Tell us, when shall
these things be, and what shall be the sign of Thy coming, and of the end of
the world?" (Matt. xxiv. 23.) And after the Passion and the Resurrection
from the dead, they said to Him, Tell us, "dost Thou at this time restore
again the kingdom to Israel?" (From Acts i. 6.) And they asked Him nothing
sooner than this.

But it
was not so afterwards, when they had been vouchsafed the Holy Ghost. Not
only do they not themselves
inquire, nor complain of this ignorance, but
they repress those who labor under this unseasonable curiosity. Hear for instance
what the blessed Paul now says, "But concerning the times and the seasons,
brethren, ye have no need that aught be written unto you." Why has he
not said that no one knows? why has he not said, that it is not revealed, instead
of saying, "Ye have no need that aught be written unto you"? Because
in that case he would have grieved them more, but by speaking thus he comforted
them. For by the expression, "Ye have no need," as if it were both
superfluous, and inexpedient, he suffers them not to enquire.

For tell me, what would be the advantage? Let us suppose that the end would
be after twenty or thirty or a hundred years, what is this to us? Is not the
end of his own life the consummation to every individual? Why art thou curious,
and travailest about the general end? But the case is the same with us in this,
as in other things. For as in other things, leaving our own private concerns,
we are anxious about things in general, saying, Such an one is a fornicator,
such an one an adulterer, that man has robbed, another has been injurious;
but no one takes account of what is his own, but each thinks of anything rather
than his own private concerns; so here also, each omitting to take thought
about his own end, we are anxious to hear about the general dissolution. Now
what concern is that of yours? for if you make your own a good end, you will
suffer no harm from the other; be it far off, or be it near. This is nothing
to us.

For this
reason Christ did not tell it, because it was not expedient. How, you say,
was it not expedient?
He who also concealed it knows wherefore it
was not expedient. For hear Him saying to His Apostles, "It is not for
you to know times, or seasons, which the Father hath set within His own authority." (Acts
i. 7.) Why are you curious? Peter, the chief of the Apostles, and his fellows,
heard this said, as if they were seeking things too great for them to know.
True, you say; but it were possible to stop the mouths of the Greeks in this
way. How? tell me. Because they say, that this world is a god; if we knew the
period of its dissolution, we should have stopped their mouths. Why, is this
what will stop their mouths, to know when it will be destroyed, or to know
that it will be destroyed? Tell them this, that it will have an end. If they
do not believe this, neither will they believe the other.

Hear Paul
saying, "For yourselves know perfectly that the day of the
Lord so cometh as a thief in the night." Not the general day only, but
that of every individual. For the one resembles the other, is also akin to
it. For what the one does collectively, that the other does partially. For
the period of consummation took its beginning from Adam, and then is the end
of the consummation;(1) since even now one would not err in calling it a consummation.
For when ten thousand die every day, and all await That Day, and no one is
raised before it is it not the work(2) of That Day? And if you would know on
what account it is concealed and why it so cometh as a thief in the night,
I will tell you how I think I can well account for it. No one would have ever
cultivated virtue during his whole life; but knowing his last day, and, after
having committed numberless sins, then having come to the Layer, he would so
have departed. For if now, when the fear arising from its uncertainty shakes
the souls of all, still all,(3) having spent their whole former life in wickedness,
at their last breath give themselves up to Baptism,--if they had fully persuaded
themselves concerning this matter, who would ever have cultivated virtue? If
many have departed without Illumination, and not even this fear has taught
them, whilst living, to cultivate the things that are pleasing to God; if this
fear also had been removed, who would ever have been sober, or who gentle?
There is not one And another thing again. The fear of death and the love of
life restrain many. But if each one knew that to-morrow he would certainly
die, there is nothing he would refuse to attempt before that day, but he would
murder whomsoever he wished, and would retrieve himself by taking vengeance
on his enemies, and would perpetrate ten thousand crimes.

For a
wicked man, who despairs of his life here, pays no regard even to him who
is invested with
the purple.
He therefore who was persuaded that he must
at all events die would both be revenged upon his enemy, and after having first
satisfied his own soul, so would meet his end. Let me mention also a third
thing. Those who are fond of life, and vehemently attached to the things of
this world, would(4) be ruined by despair and grief. For if any of the young
knew that before he reached old age, he should meet his end, as the most sluggish
of wild beasts, when they are taken, become still more sluggish from expecting
their end, so would he also be affected. Besides, not even the men that are
courageous would have had their reward. For if they knew that after three years
they must certainly die, and before that time it was not possible, what reward
would they have gained for daring in the face of dangers? For any one might
say to them, Because you are confident of the three years of life, for this
reason you throw yourselves into dangers, knowing that it is not possible for
you to pass away. For he, that expects from each danger that he may come by
his death, and knows that he shall live indeed, if he does not expose himself
to peril, but shall die if he attempts such and such actions, he gives the
greatest proof of his zeal, and of his contempt for the present life. And this
I will make plain to you by an example. Tell me, if the patriarch Abraham,
foreknowing that he should not have to sacrifice his son, had brought him to
the place, would he then have had any reward? And what if Paul, foreknowing
that he should not die, had despised dangers, in what respect would he have
been admirable? For so even the most sluggish would rush into the fire, if
he could find any one he could trust to ensure his safety. But not such were
the Three Children. For hear them saying, "O king, there is a God in heaven,
who will deliver us out of thine hands, and out of this furnace; and if not,
be it known to thee that we do not serve thy gods, nor worship the golden image
which thou hast set up." (Dan. iii. 17, Sept.)

Ye see
how many advantages there are, and yet there are more than these that arise
from not knowing
the time
of our end. Meanwhile it is sufficient to learn
these. On this account He so cometh as a thief in the night; that we may not
abandon ourselves to wickedness, nor to sloth; that He may not take from us
our reward. "For yourselves know perfectly," he says. Why then are
you curious, if you are persuaded? But that the future is uncertain, learn
from what Christ has said. For that on this account He said it, hear what he
says, "Watch therefore: for ye know not at what hour" the thief(5) "cometh." (Matt.
xxiv. 42.) On this account also Paul said,

Ver. 3. "When
they are saying peace and safety, then sudden destruction cometh upon them,
as
travail upon
a woman with child; and they shall in nowise
escape."

Here he
has glanced at something which he has also said in his second Epistle. For
since(6) they
indeed were
in affliction, but they that warred on them at
ease and in luxury, and then while he comforted them in their present sufferings
by this mention of the Resurrection, the others insulted them with arguments
taken from their forefathers, and said, When will it happen?--which the Prophets
also said, "Woe unto them that say, Let him make speed, let God hasten
his work, that we may see it: and let the counsel of the Holy One of Israel
come, that we may know it!" (Isa. v. 19); and again "Woe unto them
that desire the day of the Lord." (Amos v. 18.) He means this day; for
he does not speak simply of persons who desire it, but of those who desire
it because they disbelieve it: and "the day of the Lord," he says, "is
darkness, and not light"--see then how Paul consoles them, as if he had
said, Let them not account their being in a prosperous state, a proof that
the Judgment is not coming. For so it is that it will come.

But it
may be worth while to ask, If Antichrist comes, and Elias comes, how is it "when they say Peace and safety," that
then a sudden destruction comes upon them? For these things do not permit
the day to come upon them unawares,
being signs of its coming. But he does not mean this to be the time of Antichrist,
and the whole day, because that will be a sign of the coming of Christ, but
Himself will not have a sign, but will come suddenly and unexpectedly. For
travail, indeed, you say, does not come upon the pregnant woman unexpectedly:
for she knows that after nine months the birth will take place. And yet it
is very uncertain. For some bring forth at the seventh month, and others at
the ninth. And at any rate the day and the hour is uncertain. With respect
to this therefore, Paul speaks thus. And the image is exact. For there are
not many sure signs of travail; many indeed have brought forth in the high
roads, or when out of their houses and abroad, not fore-seeing it. And he has
not only glanced here at the uncertainty, but also at the bitterness of the
pain. For as she while sporting, laughing, not looking for anything at all,
being suddenly seized with unspeakable pains, is pierced through with the pangs
of labor --so will it be with those souls, when the Day comes upon them.

"And they shall in nowise escape." As
he was saying just now.

Ver. 4. "But
ye, brethren, are not in darkness, that that day should overtake you as a
thief."

Here he
speaks of a life that is dark and impure. For it is just as corrupt and wicked
men do all
things as
in the night, escaping the notice of all, and
inclosing themselves in darkness. For tell me, does not the adulterer watch
for the evening, and the thief for the night? Does not the violator of the
tombs carry on all his trade in the night? What then? Does it not overtake
them as a thief? Does it not come upon them also uncertainly, but do they know
it beforehand? How then does he say, "Ye have no need that aught be written
unto you"? He speaks here not with respect to the uncertainty, but with
respect to the calamity, that is, it will not come as an evil to them. For
it will come uncertainly indeed even to them, but it will involve them in no
trouble. "That that Day," he says, "may not overtake you as
a thief." For in the case of those who are watching and who are in the
light, if there should be any entry of a robber, it can do them no harm: so
also it is with those who live well. But those who are sleeping he will strip
of everything, and go off; that is, those who are trusting in the things of
this life.

Ver. 5. "For ye are all," he says, "sons
of light, and sons of the day."

And how
is it possible to be "sons of the day "? Just as it is said, "sons
of destruction" and "sons of hell." Wherefore Christ also said
to the Pharisees, "Woe unto you--for ye compass sea and land to make one
proselyte, and when he is become so, ye make him a son of hell." (Matt.
xxiii. 15.) And again Paul said, "For which things' sake cometh the wrath
of God upon the sons of disobedience." (Col. iii. 6.) That is, those who
do the works of hell and the works of disobedience. So also sons of God are
those who do things pleasing to God; so also sons of day and sons of light,
those who do the works of light. "And we are not of the night nor of darkness." Ver.
6, 7, 8. "So then let us not sleep, as do also the rest, but let us watch
and be sober. For they that sleep sleep in the night; and they that be drunken
are drunken in the night.But let us, since we are of the day, be sober."

Here he
shows, that to be in the day depends on ourselves. For here indeed, in the
case of the present
day
and night, it does not depend on ourselves.
But night comes even against our will, and sleep overtakes us when we do not
wish it. But with respect to that night and that sleep, it is not so, but it
is in our power always to have it day, it is in our power always to watch.
For to shut the eyes of the soul, and to bring on the sleep of wickedness,
is not of nature, but of our own choice. "But let us watch," he says, "and
be sober." For it is possible to sleep while awake, by doing nothing good.
Wherefore he has added, "and be sober." For even by day, if any one
watches, but is not sober, he will fall into numberless dangers, so that sobriety
is the intensity of watchfulness. "They that sleep," he says, "sleep
in the night, and they that be drunken are drunken in the night." The
drunkenness he here speaks of is not that from wine only, but that also which
comes of all vices. For riches and the desire of wealth is a drunkenness of
the soul, and so carnal lust; and every sin you can name is a drunkenness of
the soul. On what account then has he called vice sleep? Because in the first
place the vicious man is inactive with respect to virtue: again, because he
sees everything as a vision, he views nothing in its true light, but is full
of dreams, and oftentimes of unreasonable actions: and if he sees anything
good, he(1) has no firmness, no fixedness. Such is the present life. It is
full of dreams, and of phantasy. Riches are a dream, and glory, and everything
of that sort. He who sleeps sees not things that are and have a real subsistence,
but things that are not he fancies as things that are. Such is vice, and the
life that is passed in vice. It sees not things that are, that is, spiritual,
heavenly, abiding things, but things that are fleeting and fly away, and that
soon recede from us.

But it is not sufficient to watch and be sober, we must also be armed. For
if a man watch and is sober, but has not arms, the robbers soon dispatch him.
When therefore we ought both to watch, and to be sober, and to be armed, and
we are unarmed and naked and asleep, who will hinder him from thrusting home
his sword? Wherefore showing this also, that we have need of arms, he has added:

Ver. 8. "Putting
on the breastplate of faith and love: and for a helmet the hope of salvation."

"Of faith and love," he says. Here he glances at life and doctrine.
He has shown what it is to watch and be sober, to have "the breastplate
of faith and love." Not a common faith, he says, but as nothing can soon
pierce through a breastplate, but it is a safe wall to the breast;--so do thou
also, he says, surround thy soul with faith and love, and none of the fiery
darts of the devil can ever be fixed in it. For where the power of the soul
is preoccupied with the armor of love, all the devices of those who plot against
it are vain and ineffectual. For neither wickedness, nor hatred, nor envy,
nor flattery, nor hypocrisy, nor any other thing will be able to penetrate
such a soul. He has not simply said "love," but he has bid them put
it on as a strong breastplate. "And for a helmet the hope of salvation." For
as the helmet guards the vital part in us, surrounding the head and covering
it on every side, so also this hope does not suffer the reason to falter, but
sets it upright as the head, not permitting anything from without to fall upon
it. And whilst nothing falls on it, neither does it slip of itself. For it
is not possible that one who is fortified with such arms as these, should ever
fall. For" now abideth faith, hope, love." (1 Cor. xiii. 13.) Then
having said, Put on, and array yourselves, he himself provides the armor, whence
faith, hope, and love may be produced, and may become strong.

Ver. 9. "For
God appointed us not unto wrath, but unto the obtaining of salvation through
our Lord Jesus
Christ, who died for us."

Thus God has not inclined to this,(2) that He might destroy us, but that He
might save us. And whence is it manifest that this is His will? He has given
His own Son for us. So does He desire that we should be saved, that He has
given His Son, and not merely given, but given Him to death. From these considerations
hope is produced. For do not despair of thyself, O man, in going to God, who
has not spared even His Son for thee. Faint not at present evils. He who gave
His Only-Begotten, that He might save thee and deliver thee from hell, what
will He spare henceforth for thy salvation? So that thou oughtest to hope for
all things kind. For neither should we fear, if we were going to a judge who
was about to judge us, and who had shown so much love for us, as to have sacrificed
his son. Let us hope therefore for kind and great things, for we have received
the principal thing; let us believe, for we have seen an example; let us love,
for it is the extreme of madness for one not to love who has been so treated.

Ver. 10,
11. "That, whether we wake or sleep," he says, "we
should live together with Him. Wherefore exhort one another, and build each
other up, even as also ye do."

And again, "whether we wake or sleep"; by sleep there he means one
thing, and here another. For here, "whether we sleep" signifies the
death of the body; that is, fear not dangers; though we should die, we shall
live. Do not despair because thou art in danger. Thou hast a strong security.
He would not have given His Son if He had not been inflamed by vehement love
for us. So that, though thou shouldest die, thou wilt live; for He Himself
also died. Therefore whether we die, or whether we live, we shall live with
Him. This is a matter of indifference: it is no concern of mine, whether I
live or die; for we shall live with Him. Let us therefore do everything for
that life: looking to that, let us do all our works. Vice, O beloved, is darkness,
it is death, it is night; we see nothing that we ought, we do nothing that
becomes us. As the dead are unsightly and of evil odor, so also the souls of
those who are vicious are full of much impurity. Their eyes are closed, their
mouth is stopped, they remain without motion in the bed of vice; or rather
more wretched than those who are naturally dead. For they truly are dead to
both, but these are insensible indeed to virtue, but alive to vice. If one
should strike a dead man, he perceives it not, he revenges it not, but is like
a dry stick. So also his soul is truly dry, having lost its life; it receives
daily numberless wounds, and has no feeling of any, but lies insensible to
everything.

One would
not err in comparing such men to those who are mad, or drunk, or delirious.
All these things belong
to vice, and it is worse than all these.
He that is mad is much allowed for by those who see him, for his disease is
not from choice, but from nature alone; but how shall he be pardoned, who lives
in vice? Whence then is vice? whence are the majority bad? Tell me, whence
have diseases their evil nature? whence is frenzy? whence is lethargy? Is it
not from carelessness? If physical disorders have their origin in choice, much
more those which are voluntary. Whence is drunkenness? Is it not from intemperance
of soul? Is not frenzy from excess of fever? And is not fever from the elements
too abundant in us? And is not this superabundance of elements from our carelessness?
For when either from deficiency or excess we carry any of the things within
us beyond the bounds of moderation, we kindle that fire. Again, if when the
fire is kindled, we continue to neglect it, we make a conflagration for ourselves,
which we are not able to extinguish. So is it also with vice. When we do not
restrain it at its beginning, nor cut it off, we cannot afterwards reach to
the end of it, but it becomes too great for our power. Wherefore, I beseech
you, let us do everything that we may never become drowsy. Do you not see that
when sentinels have only given way a little to sleep, they derive no advantage
from their long watch, for by that little they have ruined the whole, having
given perfect security to him who is prepared to steal. For as we do not see
thieves in the same way that they see us, so also the devil most of all is
ever instant, and lying in wait, and grinding his teeth. Let us not then slumber.
Let us not say, on this side there is nothing, on that side nothing; we are
often plundered from a quarter whence we did not expect it. So it is with vice;
we perish from a quarter whence we did not expect it. Let us look carefully
round upon all things, let us not be drunken, and we shall not sleep. Let us
not be luxurious, and we shall not slumber. Let us not be mad for external
things, and we shall continue in sobriety. Let us discipline ourselves on every
side. And as men who walk upon a tight rope cannot be off their guard ever
so little, for that little causes great mischief: for the man losing his balance
is at once precipitated down and perishes; so neither is it possible for us
to be off our guard. We walk upon a narrow road intercepted by precipices on
either side, not admitting of two feet at the same time. Seest thou not how
much carefulness is necessary? Seest thou not how those who travel on such
roads guard not only their feet, but their eyes also? For if he should choose
to gaze on one side, though his foot stand firm, his eye becoming dizzy from
the depth, plunges the whole body down. But he must take heed to himself and
to his steps; wherefore he says, "neither to the right hand, nor to the
left." (Prov. iv. 27.) Great is the depth of vice, high the precipices,
much darkness below. Let us take heed to the narrow way, let us walk with fear
and trembling. No one, who is traveling such a road, is dissolved in laughter
nor heavy with drunkenness, but travels such a road with sobriety and fasting.
No one traveling such a road carries with him any superfluities; for he would
be contented even lightly equipped to be able to escape. No one entangles his
own feet, but leaves them disengaged, and free to move.

But we,
chaining ourselves down with numberless cares, and carrying with us the numberless
burdens of
this
life, staring about, and loosely rambling, how
do we expect to travel in that narrow road? He has not merely said that "narrow
is the way" (Matt. vii. 14), but with wonder, "how(1) narrow is the
way," that is, exceedingly narrow. And this we also do in things that
are quite objects of wonder. And "straitened," he says, "is
the way which leadeth unto life." And he has well said it. For when we
are bound to give an account of our thoughts, and words, and actions, and all
things, truly it is narrow. But we ourselves make it more narrow, spreading
out and widening ourselves, and shuffling out our feet. For the narrow way
is difficult to every one, but especially to him who is incumbered with fat,
as he who makes himself lean will not perceive its narrowness. So that he who
has practiced himself in being pinched, will not be discouraged at its pressure.

Let not any one therefore expect that he shall see heaven with ease. For it
cannot be. Let no one hope to travel the narrow road with luxury, for it is
impossible. Let no one traveling in the broad way hope for life. When therefore
thou seest such and such an one luxuriating in baths, in a sumptuous table,
or in other matters having troops of attendants; think not thyself unhappy,
as not partaking of these things, but lament for him, that he is traveling
the way to destruction. For what is the advantage of this way, when it ends
in tribulation? And what is the injury of that straitness, when it leads to
rest? Tell me, if any one invited to a palace should walk through narrow ways
painful and precipitous, and another led to death should be dragged through
the midst of the market-place, which shall we call happy? which shall we commiserate?
Him, shall we not, who walks through the broad road? So also now, let us think
happy, not those who are luxurious, but those who are not luxurious.These are
hastening to heaven, those to hell.

And perhaps
indeed many of them will even laugh at the things that are said by us. But
I most of
all lament
and bewail them on this account, that they
do not even know what they ought to laugh at, and for what they ought especially
to mourn, but they confound and disturb and disorder everything. On this account
I bewail them. What sayest thou, O man, when thou art to rise again, and to
give an account of thy actions, and to undergo the last sentence, dost thou
pay no regard indeed to these, but give thought to gratifying thy belly, and
being drunken? And dost thou laugh at these things? But I bewail thee, knowing
the evils that await thee, the punishment that is about to overtake thee. And
this I most especially bewail, that thou dost laugh! Mourn with me, bewail
with me thine own evils. Tell me, if one of thy friends perishes, dost thou
not turn from those who laugh at his end, and think them enemies, but love
those who weep and sympathize with thee? Then indeed if the dead body of thy
wife were laid out, thou turnest from him that laughs: but when thy soul is
done to death, dost thou turn from him that weeps, and laugh thyself? Seest
thou how the devil has disposed us to be enemies and adversaries to ourselves?
For once let us be sober, let us open our eyes, let us watch, let us lay hold
on eternal life, let us shake off this long sleep. There is a Judgment, there
is a Punishment, there is a Resurrection, there is an Inquisition into what
we have done! The Lord cometh in the clouds "Before Him," he says,
a fire will be kindled, and round about Him a mighty tempest" (Ps. 1.
3, Sept.) A river of fire rolls before him, the undying worm, unquenchable
fire, outer darkness, gnashing of teeth. Although you should be angry with
me ten thousand times for mentioning these things, I shall not cease from mentioning
them. For if the prophets, though stoned, did not keep silence, much more ought
we to bear with enmities, and not to discourse to you with a view to please,
that we may not, for having deceived you, be ourselves cut in sunder. There
is punishment, deathless, unallayed, and no one to stand up for us. "Who
will pity," he says, "the charmer that is bitten by a serpent?" (Ecclus.
xii. 13.) When we pity not our own selves, tell me, who will pity us? If you
see a man piercing himself with a sword, will you be able to spare his life?
By no means. Much more, when having it in our power to do well we do not do
well, who will spare us? No one! Let us pity ourselves. When we pray to God,
saying, "Lord, have mercy(1) upon me," let us say it to ourselves,
and have mercy upon ourselves. We are the arbiters(2) of God's having mercy
upon us. This grace He. has bestowed upon us. If we do things worthy of mercy,
worthy of His loving-kindness towards us, God will have mercy upon us. But
if we have not mercy on ourselves, who will spare us? Have mercy on thy neighbor,
and thou shalt find mercy of God Himself. How many every day come to thee,
saying," Have pity on me," and thou dost not turn towards them; how
many naked, how many maimed, and we do not bend toward them, but dismiss their
supplications. How then dost thou claim(3) to obtain mercy, when thou thyself
dost nothing worthy of mercy? Let us become compassionate, let us become pitiful,
that so we may be well-pleasing to God, and obtain the good things promised
to those that love Him, by the grace and lovingkindness of our Lord Jesus Christ,
with whom, &c.

HOMILY X.

1 THESSALONIANS v. 12, 13.

"But
we beseech you, brethren, to know them that labor among you, and are over
you in the Lord,
and admonish
you; and to esteem them exceeding highly
in love for their work's sake. Be at peace among yourselves."

IT must needs happen that a ruler should have many occasions of enmities.(1)
As physicians(2) are compelled to give much trouble to the sick, preparing
for them both diet and medicines that are not pleasant indeed, but attended
with benefit; and as fathers are often annoying to their children: so also
are teachers, and much more. For the physician, though he be odious to the
sick man, yet has the relations and friends on good terms with him,(3) nay,
and often the sick man himself. And a father also, both from the force of nature
and from external laws, exercises his dominion over his son with great ease;
and if he should chastise and chide his son against his will, there is no one
to prevent him, nor will the son himself be able to raise a look against him.
But in the case of the Priest there is a great difficulty. For in the first
place, he ought to be ruling people willing to obey, and thankful to him for
his rule; but it is not possible that this should soon come to pass. For he
who is convicted and reproved, be he what he may, is sure to cease from being
thankful, and to become an enemy. In like manner he will act who is advised,
and he who is admonished and he who is exhorted. If therefore I should say,
empty out wealth on the needy, I say what is offensive and burdensome. If I
say, chastise thine anger, quench thy wrath, check thine inordinate desire,
cut off a small portion of thy luxury, all is burdensome and offensive. And
if I should punish one who is slothful, or should remove him from the Church,
or exclude him from the public prayers, he grieves, not because he is deprived
of these things, but because of the public disgrace. For this is an aggravation
of the evil, that, being interdicted from spiritual things, we grieve not on
account of our deprivation of these great blessings, but because of our disgrace
in the sight of others. We do not shudder at, do not dread, the thing itself.

For this
reason Paul from one end to the other discourses largely concerning these
persons. And Christ
indeed
has subjected them with so strict a necessity,
that He says, "The Scribes and the Pharisees sit on Moses' seat. All things
therefore whatsoever they bid you, these do and observe: but do not ye after
their works." (Matt. xxiii. 2, 3.) And again, when He healed the leper,
He said, "Go thy way, show thyself to the priest, and offer the gift that
Moses commanded for a testimony unto them." (Matt. viii. 4.) And yet Thou
sayest, "Ye make him twofold more a son of hell than yourselves." (Matt.
xxiii. 15.) For this reason I said, answers He, "Do not the things which
they do." Therefore he hath shut out all excuse from him that is under
rule. In his Epistle to Timothy also this Apostle said, "Let the elders
that rule well be counted worthy of double honor." (1 Tim. v. 17.) And
in his Epistle to the Hebrews also he said, "Obey them that have the rule
over you, and submit to them." (Heb. xiii. 17.) And here again, "But
we beseech you, brethren, to know them that labor among you, and are over you
in the Lord." For since he had said, "build each other up," lest
they should think that he raised them to the rank of teachers, he has added,
See, however, that I gave leave to you also to edify one another, for it is
not possible for a teacher to say everything. "Them that labor among you," he
says, "and are over you in the Lord, and admonish you." And how,
he says, is it not absurd? If a man stand up for thee before a man, thou doest
anything, thou confessest thyself much indebted; but he stands up for thee
before God, and thou dost not own the favor. And how does he stand up for me?
thou sayest. Because he prays for thee, because he ministers to thee the spiritual
gift that is by Baptism, he visits, he advises and admonishes thee, he comes
at midnight if thou callest for him; he is nothing else than the constant subject
of thy mouth, and he bears thy injurious speeches. What necessity had he? Has
he done well or ill? Thou indeed hast a wife, and livest luxuriously, and choosest
a life of commerce. But from this the Priest has hindered himself by his occupation;
his life is no other than to be employed about the Church. "And to esteem
them," he says, "exceeding highly in love for their work's sake;
be at peace with them."(4) Seest thou how well he is aware that unpleasant
feelings arise? He does not merely say "love," but" very highly," as
children love their fathers. For through them ye were begotten by that eternal
generation: through them you have obtained the kingdom: through their hands
all things are done, through them the gates of heaven are opened to you. Let
no one raise divisions, let no one be contentious. He who loves Christ, whatever
the Priest may be, will love him, because through him he has obtained the awful
Mysteries. Tell me, if wishing to see a palace resplendent with much gold,
and radiant with the brightness of precious stones, thou couldest find him
who had the key, and he being called upon immediately opened it, and admitted
thee within, wouldest thou not prefer him above all men? Wouldest thou not
love him as dearly as thine eyes? Wouldest thou not kiss him? This man hath
opened heaven to thee, and thou dost not kiss him, nor pay him court. If thou
hast a wife, dost thou not love him above all, who procured her for thee? So
if thou lovest Christ, if thou lovest the kingdom of heaven, acknowledge through
whom thou obtainedst it. On this account he says, "for their work's sake,
be at peace with them."

Ver. 14. "And
we exhort you, brethren, admonish the disorderly, encourage the faint-hearted,
support the
weak, be long suffering toward all."

Here he
addresses those who have rule. Admonish, he says, "the disorderly," not
of imperiousness, he says, nor of self-will rebuke them, but with admonition. "Encourage
the fainthearted, support the weak, be longsuffering toward all." For
he who is rebuked with harshness, despairing of himself, becomes more bold
in contempt.(1) On this account it is necessary by admonition to render the
medicine sweet. But who are the disorderly? All those who do what is contrary
to the will of God. For this order of the Church is more harmonious than the
order of an army; so that the reviler is disorderly, the drunkard is disorderly,
and the covetous, and all who sin; for they walk not orderly in their rank,
but out of the line, wherefore also they are overthrown? But there is also
another kind of evils, not such as this indeed, but itself also a vice, little
mindedness. For this is destructive equally with sloth. He who cannot bear
an insult is feeble-minded. He who cannot endure trial is feeble-minded. This
is he who is sown upon the rock. There is also another sort, that of weakness. "Support
the weak," he says; now weakness occurs in regard to faith. But observe
how he does not permit them to be despised. And elsewhere also in his Epistles
he says, "Them that are weak in the faith receive ye." (Rom. xiv.
1.) For in our bodies too we do not suffer the weak member to perish. "Be
longsuffering toward all," he says. Even toward the disorderly? Yes, certainly.
For there is no medicine equal to this, especially for the teacher, none so
suitable to those who are under rule. It can quite shame and put out of countenance
him that is fiercer and more shameless than all men.

Ver. 15. "See
that none render unto any one evil for evil."

If we ought not to render evil for evil, much less evil for good; much less,
when evil has not been previously done, to render evil, Such an one, you say,
is a bad man, and has aggrieved me, and done me much injury. Do you wish to
revenge yourself upon him? Do not retaliate. Leave him unpunished. Well, is
this the stopping-place? By no means;

"But
alway follow after that which is good, one toward another, and toward all."

This is
the higher philosophy, not only not to requite evil with evil, but to render
good for evil. For
this is truly revenge that brings harm to him
and advantage to thyself, or rather great advantage even to him, if he will.
And that thou mayest not think that this is said with respect to the faithful,
therefore he has said, "both one toward another and toward all." Ver.
16. "Rejoice alway."

This is said with respect to the temptations that bring in affliction. Hear
ye, as many as have fallen into poverty, or into distressing circumstances.
For from these joy is engendered. For when we possess such a soul that we take
revenge on no one, but do good to all, whence, tell me, will the sting of grief
be able to enter into us? For he who so rejoices in suffering evil, as to requite
even with benefits him that has done him evil, whence can he afterwards suffer
grief? And how, you say, is this possible? It is possible, if we will. Then
also he shows the way.

Ver. 17,
18. "Pray
without ceasing; In every thing giving thanks: for this is the will of God."

Always
to give thanks, this is a mark of a philosophic soul. Hast thou suffered
any evil? But if
thou wilt,
it is no evil. Give thanks to God, and the evil
is changed into good. Say thou also as Job said, "Blessed be the name
of the Lord for ever."(3) (Job i. 21.) For tell me, what such great thing
hast thou suffered? Has disease befallen thee? Yet it is nothing strange. For
our body is mortal, and liable to suffer. Has a want of possessions overtaken
thee? But these also are things to be acquired, and again to be lost, and that
abide here. But is it plots and false accusations of enemies? But it is not
we that are injured by these, but they who are the authors of them. "For
the soul," he says, "that sinneth, itself shall also die." (Ezek.
xviii. 4.) And he has not sinned who suffers the evil, but he who has done
the evil.

Upon him therefore that is dead you ought not to take revenge, but to pray
for him that you may deliver him from death. Do you not see how the bee dies
upon the sting? By that animal God instructs us not to grieve our neighbors.
For we ourselves receive death first. For by striking them perhaps we have
pained them for a little time, but we ourselves shall not live any longer,
even as that animal will not. And yet the Scripture commends it, sating that
it is a worker, whose work kings and private men make use of for their health.
(Ecclus. xi. 3.) But this does not preserve it from dying, but it must needs
perish. And if its other excellence does not deliver it when it does injury,
much less will it us.

For indeed it is the part of the fiercest beasts, when no one has injured
thee, to begin the injury, or rather not even of beasts. For they, if thou
permittest them to feed in the wilderness, and dost not by straitening them
reduce them to necessity, will never harm thee, nor come near thee, nor bite
thee, but will go their own way.

But you
being a rational man, honored with so much rule and honor and glory, do not(1)
even imitate
the beasts
in your conduct to your fellow-creature,
but you injure your brother, and devour him. And how will you be able to excuse
yourself? Do you not hear Paul saying, "Why not rather take wrong? Why
not rather be defrauded? Nay, but ye yourselves do wrong, and defraud, and
that your brethren." (1 Cor. vi. 7, 8.) Do you see that suffering wrong
consists in doing wrong, but that to suffer wrongfully is to receive a benefit?
For tell me, if any one were to revile his rulers, if he were to insult those
in power, whom does he injure? Himself, or them? Clearly himself. Then he who
insults a ruler insults not him, but himself--and he that insults a Christian
does he not through him insult Christ? By no means, thou sayest. What sayest
thou? He that casts a stone at the images of the king (Emperor), at whom does
he cast a stone? is it not at himself? Then does he who casts a stone at the
image of an earthly king, cast a stone at himself, and does not he who insults
the image of God (for man is the image of God) injure himself?

How long shall we love riches? For I shall not cease exclaiming against them:
for they are the cause of everything. How long do we not get our fill of this
insatiable desire? What is the good of gold? I am astonished at the thing!
There is some enchantment in the business, that gold and silver should be so
highly valued among us. For our own souls indeed we have no regard, but those
lifeless images engross much attention. Whence is it that this disease has
invaded the world? Who shall be able to effect its destruction? What reason
can cut off this evil beast, and destroy it with utter destruction? The desire
is deep sown in the minds of men, even of those who seem to be religious. Let
us be put to shame by the commands of the Gospel. Words only lie there in Scripture,
they are nowhere shown by works.

And what is the specious plea of the many? I have children, one says, and
I am afraid lest I myself be reduced to the extremity of hunger and want, lest
I should stand in need of others. I am ashamed to beg. For that reason therefore
do you cause others to beg? I cannot, you say, endure hunger. For that reason
do you expose others to hunger? Do you know what a dreadful thing it is to
beg, how dreadful to be perishing by hunger? Spare also your brethren! Are
you ashamed, tell me, to be hungry, and are you not ashamed to rob? Are you
afraid to perish by hunger, and not afraid to destroy others? And yet to be
hungry is neither a disgrace nor a crime; but to cast others into such a state
brings not only disgrace, but extreme punishment.

All these are pretenses, words, trifles. For that it is not on account of
your children that you act thus, they testify who indeed have no children,
nor will have, but who yet toil and harass themselves, and are busy in acquiring
wealth, as much as if they had innumerable children to leave it to. It is not
the care for his children that makes a man covetous, but a disease of the soul.
On this account many even who have not children are mad about riches, and others
living with a great number of children even despise what they have. They will
accuse thee in that Day. For if the necessities of children compelled men to
accumulate riches, they also must necessarily have the same longing, the same
lust. And if they have not, it is not from the number of children that we are
thus mad, but from the love of money. And who are they, you say, who having
children, yet despise riches? Many, and in many places. And if you will allow
me, I will speak also of instances among the ancients.

Had not
Jacob twelve children? Did he not lead the life of a hireling? Was he not
wronged by his kinsman?
and did he not often disappoint him? And did
his number of children ever compel him to have recourse to any dishonest counsel?
What was the case with Abraham? With Isaac, had he not also many other children?
What then? Did he not possess all he had for the benefit of strangers? Do you
see, how he not only did not do wrong, but even gave up his possessions, not
only doing good, but choosing to be wronged by his nephew? For to endure being
robbed for the sake of God is a much greater thing than to do good. Why? Because
the one is the fruit of the soul and of free choice, whence also it is easily
performed but the other is injurious treatment and violence. And a man will
more easily throw away ten thousand talents voluntarily, and will not think
that he has suffered any harm, than he will bear meekly being robbed of three
pence against his will. So that this rather is philosophy of soul. And this,
we see, happened in the case of Abraham. "For Lot," it is said, "beheld
all the plain; and it was well watered as the garden of God, and he chose it." (Gen.
xiii. 10, 11.) And Abraham said nothing against it. Seest thou, that he not
only did not wrong him, but he was even wronged by him? Why, O man, dost thou
accuse thine own children? God did not give us children for this end, that
we should seize the possessions of others. Take care, lest in saying this thou
provoke God. For if thou sayest that thy children are the causes of thy grasping
and thine avarice, I fear lest thou be deprived of them, as injuring and ensnaring
thee. God hath given thee children that they may support thine old age, that
they may learn virtue from thee.

For God on this account hath willed that mankind should thus be held together,
providing for two most important objects: on the one hand, appointing fathers
to be teachers, and on the other, implanting great love. For if men were merely
to come into being, no one would have any relation towards any other. For if
now, when there are the relations of fathers, and children, and grandchildren,
many do not regard many, much more would it then be the case. On this account
God hath given thee children. Do not therefore accuse the children.

But if they who have children have no excuse, what can they say for themselves,
who having no children wear themselves out about the acquisition of riches?
But they have a saying for themselves, which is destitute of all excuse. And
what is this? That, instead of children we may have, thor say, may have(1)
our riches as a memorial. This is truly ridiculous. Instead of children, one
says, my house becomes the immortal memorial of my glory. Not of thy glory,
O man, will it be the memorial, but of thy covetousness. Dost thou not see
how many now as they pass the magnificent houses say one to another, What frauds,
what robberies such an one committed, that he might build this house, and now
he is become dust and ashes, and his house has passed into the inheritance
of others! It is not of thy glory then that thou leavest a memorial, but of
thy covetousness. And thy body indeed is concealed in the earth, but thou dost
not permit the memorial of thy covetousness to be concealed, as it might have
been(2) by length of time, but causest it to be turned up and disinterred through
thy house. For as long as this stands, bearing thy name, and called such an
one's, certainly the mouths of all too must needs be opened against thee. Dost
thou see that it is better to have nothing than to sustain such an accusation?

And these
things indeed here. But what shall we do There? tell me, having so much at
our disposal
here, if
we have imparted to no one of our possessions,
or at least very little; how shall we put off our dishonest gains? For he that
wishes to put off covetous gain, does not give a little out of a great deal,
but many times more than he has robbed, and he ceases from robbing. Hear what
Zacchaeus says, "And for as many things as I have taken wrongfully, I
restore fourfold." (Luke xix. 8.) But thou, taking wrongfully ten thousand
talents, if thou give a few drachmas, thinkest thou hast restored the whole,
and art affected as if thou hadst given more. And even this grudgingly. Why?
Because thou oughtest both to have restored these, and to have added other
out of thine own private possessions. For as the thief is not excused when
he gives back only what he has stolen, but often he has added even his life;
and often he compounds upon restoring many times as much: so also should the
covetous man. For the covetous man also is a thief and a robber, far worse
than the other, by how much he is also more tyrannical. He indeed by being
concealed, and by making his attack in the night, cuts off much of the audacity
of the attempt, as if he were ashamed, and feared to sin. But the other having
no sense of shame, with open face in the middle of the market-place steals
the property of all, being at once a thief and a tyrant. He does not break
through walls, nor extinguish the lamp, nor open a chest, nor tear off seals.
But what? He does things more insolent than these, in the sight of those who
are injured he carries things out by the door, he with confidence opens everything,
he compels them to expose all their possessions themselves. Such is the excess
of his violence. This man is more wicked than those, inasmuch as he is more
shameless and tyrannical. For he that has suffered by fraud is indeed grieved,
but he has no small consolation, that he who injured him was afraid of him.
But he who together with the injury he suffers is also despised, will not be
able to endure the violence. For the ridicule is greater. Tell me, if one committed
adultery with a woman in secret, and another committed it in the sight of her
husband, who grieved him the most, and was most apt to wound him. For he indeed,
together with the wrong he has done, treated him also with contempt. But the
former, if he did nothing else, showed at least that he feared him whom he
injured. So also in the case of money. He that takes it secretly, does him
honor in this respect, that he does it secretly; but he who robs publicly and
openly, together with the loss adds also the shame.

Let us therefore, both poor and rich, cease from taking the property of others.
For m present discourse is not only to the rich, but to the poor also. For
they too rob those who are poorer than themselves. And artisans who are better
off, and more powerful, outsell the poorer and more distressed, tradesmen outsell
tradesmen, and so all who are engaged in the market-place. So that I wish from
every side to take away injustice. For the injury consists not in the measure
of the things plundered and stolen, but in the purpose of him that steals.
And that these are more thieves and defrauders, who do not despise little gains,
I know and remember that I have before told you, if you also remember it. But
let us not be over exact. Let them be equally bad with the rich. Let us instruct
our mind not to covet greater things, not to aim at more than we have. And
in heavenly things let our desire of more never be satiated, but let each be
ever coveting more. But upon earth let every one be for what is needful and
sufficient, and seek nothing more, that so he may be able to obtain the real
goods, by the grace and lovingkindness of our Lord Jesus Christ, with whom
to the Father, together with the Holy Spirit, be glory, strength, honor, now
and always, and world without end. Amen.

HOMILY XI.

1 THESSALONIANS v. 19--22.

"Quench
not the Spirit. Despise not prophesyings. But prove all things; hold fast
that which is good.
Abstain
from every form of evil."

A THICK
mist, a darkness and cloud is spread over all the earth. And, showing this,
the Apostle said, "For we(1) were once darkness." (Eph. v.
8.) And again, "Ye, brethren, are not in darkness, that that day should
overtake you as a thief." Since therefore there is, so to speak, a moonless
night, and we walk in that night, God hath given us a bright lamp, having kindled
in our souls the grace of the Holy Spirit. But some who have received this
light have rendered it more bright and shining, as, for instance, Paul and
Peter, and all those Saints; while others have even extinguished it, as the
five virgins, as those who have "made shipwreck concerning the faith," as
the fornicator of Corinth, as the Galatians who were perverted.

On this
account Paul says, "Quench not the Spirit," that
is, the gift of grace, for it is his custom so to call the gift of the Spirit.
But
this an impure life extinguishes. For as any one, who has sprinkled both water
and dust upon the light of our(2) lamp, extinguishes it, and if he does not
this, but only takes out the oil--so it is also with the gift of grace. For
if you have cast over it earthly things, and the cares of fluctuating matters,(3)
you have quenched the Spirit. And if you have done none of these things, but
a temptation coming from some other quarter has vehemently assailed it, as
some wind, and if the light be not strong, and it has not much oil, or you
have not closed the opening, or have not shut the door, all is undone. But
what is the opening? As in the lamp, so is it also in us: it is the eye and
the ear. Suffer not a violent blast of wickedness to fall upon these, since
it would extinguish the lamp, but close them up with the fear of God. The mouth
is the door. Shut it, and fasten it, that it may both give light, and repel
the attack from without. For instance, has any one insulted and reviled you?
Do you shut the mouth; for if you open it, you add force to the wind. Do you
not see in houses, when two doors stand directly opposite, and there is a strong
wind, if you shut one, and there is no opposite draught, the wind has no power,
but the greater part of its force is abated? So also now, there are two doors,
thy mouth, and his who insults and affronts thee; if thou shuttest thy mouth,
and dost not allow a draught on the other side, thou hast quenched the whole
blast but if thou openest it, it will not be restrained. Let us not therefore
quench it.

And the flame is often liable to be extinguished even when no temptation assails
it. When the oil fails, when we do not alms,(1) the Spirit is quenched. For
it came to thee as an alms from God. Then He sees this fruit not existing in
thee, and he abides not with an unmerciful soul. But the Spirit being quenched,
ye know what follows, as many of you as have walked on a road in a moonless
night. And if it is difficult to walk by night in a road from land to land,
how is it safe in the road that leads from earth to heaven? Know ye not how
many demons there are in the intervening space, how many wild beasts, how many
spirits of wickedness? If indeed we have that light, they will be able to do
us no hurt; but if we extinguish it, they soon take us captive, they soon rob
us of everything. Since even robbers first extinguish the lamp, and so plunder
us, For they indeed see in this darkness, since they do the works of darkness:
but we are unaccustomed to that light.(2) Let us not then extinguish it. All
evil doing extinguishes that light, whether reviling, or insolence, or whatever
you can mention. For as in the case of fire, everything that is foreign to
its nature is destructive of it, but that kindles it which is congenial to
it; whatever is dry, whatever is warm, whatever is fiery, kindles the flame
of the Spirit. Let us not therefore overlay it with anything cold or damp;
for these things are destructive of it.

But there
is also another explanation. There were among them many indeed who prophesied
truly, but
some prophesied
falsely. This also he says in the Epistle
to the Corinthians, that on this account He gave "the discernings of spirits." (1
Cor. xii. 10.) For the devil, of his vile craft, wished through this gift of
grace to subvert everything pertaining to the Church. For since both the demon
and the Spirit prophesied concerning the future, the one indeed uttering falsehood,
and the other truth, and it was not possible from any quarter to receive a
proof of one or the other, but each spoke without being called to account,
as Jeremiah and Ezekiel had done, but when the time came they were convicted,
He gave also the "discernings of spirits."(3) Since therefore then
also among the Thessalonians many were prophesying, glancing at whom he says, "Neither
by word, nor by epistle, as from us, as that the day of the Lord is now present" (2
Thess. ii. 2), he says this here. That is, do not, because there are false
prophets among you, on their account prohibit also these, and turn away from
them; "quench" them "not," that is, "despise not prophesyings."

Seest
thou that this is what he means by, "Prove all things"? Because
he had said, "Despise not prophesyings," lest they should think that
he opened the pulpit to all, he says, "Prove all things," that is,
such as are really prophecies; "and hold fast that which is good. Abstain
from every form of evil"; not from this or that, but from all; that you
may by proof distinguish both the true things and the false, and abstain from
the latter, and hold fast the former. For thus both the hatred of the one will
be vehement and the love of the other arises, when we do all things not carelessly,
nor without examination, but with careful investigation.

Ver. 23. "And
the God of peace Himself sanctify you wholly; and may your spirit and soul
and
body be preserved
entire, without blame at the coming of
our Lord Jesus Christ."

Observe the affection of the Teacher. After the admonition he adds a prayer;
not only that, but even introduces it in his letter.(4) For we need both counsel
and prayer. For this reason we also first giving you counsel, then offer prayers
for you. And this the Initiated know. But Paul indeed did this with good reason,
having great confidence towards God, whereas we are confounded with shame,
and have no freedom of speech. But because we were appointed to this we do
it, being unworthy even to stand in His presence, and to hold the place of
the lowest disciples. But because grace works even through the unworthy, not
for our own sakes but for theirs who are about to be benefited, we contribute
our parts.

"Sanctify you wholly," he says, and may "your spirit and soul
and body be preserved entire, without blame at the coming of our Lord Jesus
Christ." What does he here call the spirit? The gift of grace.(5) For
if we depart hence having our lamps bright, we shall enter into the bridechamber.
But if they are quenched, it will not be so. For this reason he says "your
spirit." For if that remains pure, the other remains also. "And soul
and body," he says. For neither the one nor the other then admits anything
evil.

Ver, 24. "Faithful
is He that calleth you, who will also do it."

Observe
his humility. For, because he had prayed, Think not, he says, that this happens
from my
prayers, but
from the purpose, with which He called you.
For if He called you to salvation, and He is true, He will certainly save you,
in that He wills it. Ver. 25. "Brethren, pray for us also."(1) Strange!
what humility is here! But he indeed said this for the sake of humility, but
we,(2) not from humility, but for the sake of great benefit, and wishing to
gain some great profit from you, say, "Pray for us also." For although
you do not receive any great or wonderful benefit from us, do it nevertheless
for the sake of the honor and the title itself. Some one has had children,
and even if they had not been benefited by him, nevertheless, because he has
been their father, he perhaps sets this before them, saying, "For one
day I have not been called father by thee." a On this account we too say, "Pray
for us also." I am not merely saying this, but really desiring your prayers.
For if I have become responsible for this presidency over you all, and shall
have to render an account, much more ought I to have the benefit of your prayers.
On your account my responsibilities are greater, therefore the help also from
you should be greater.

Ver. 56. "Salute
all the brethren with a holy kiss."

Oh! what fervor! Oh! what mad passion is here! Because being absent he could
not greet them with the kiss, he greets them through others, as when we say,
Kiss him for me. So also do ye yourselves retain the fire of love. For it does
not admit of distances, but even through long intervening ways it extends itself,
and is everywhere present.

Ver. 27. "I
adjure you by the Lord that this Epistle be read unto all the holy(4) brethren."

And this command is rather from love, and not so much in the way of teaching;
that with them also, he means, I may be conversing.

Ver. 28. "The grace of our Lord Jesus Christ be with you. Amen."(5)

And he
does not merely command, but adjures them, and this from a fervent mind,
that even though
they should
despise him, for the sake of the adjuration
they may practice what is commanded. For men had a great dread of that appeal,
but now that too is trampled under foot. And often when a slave is scourged,
and adjures by God and His Christ, and says, "So may you die a Christian," yet
no one gives heed, no one regards it; but if he adjures him by his own son,
immediately, though unwilling, and grinding his teeth, he gives up his anger.
Again, another being dragged and led away through the middle of the market-place,(6)
in the presence both of Jews and Greeks, adjures him that leads him away with
the most fearful adjurations, and no one regards it. What will not the Greeks
say, when one of the faithful adjures a faithful man and a Christian, and no
regard is paid to it, but we even despise him.

Will you
allow me to tell you a certain story which I myself have heard? For I do
not say it of my
own invention,
but having heard it from a person worthy
of credit. There was a certain maid-servant united to a wicked man, a vile
run-away slave; she, when her husband having committed many faults was about
to be sold by her mistress; (for the offenses were too great for pardon, and
the woman was a widow, and was not able to punish him who was the plague of
her house, and therefore resolved to sell him; then considering that it was
an unholy thing to separate the husband from the wife, the mistress, although
the girl was useful, to avoid separating her from him, made up her mind to
sell her also with him;) then the girl seeing herself in these straits, came
to a venerable person who was intimate with her mistress, and who also told
it to me, and clasping her knees, and with a thousand lamentations, besought
her to entreat her mistress in her behalf; and having wasted many words, at
last she added this also, as thereby especially to persuade her, laying on
her a most awful adjuration, and the adjuration was this, "So mayest thou
see Christ at the Day of Judgment, as thou neglectest not my petition." And
having so said, she departed. And she who had been entreated, upon the intrusion
of some worldly care, such as happens in families, forgot the matter. Then
suddenly late in the afternoon, the most awful adjuration came into her mind,
and she felt great compunction, and she went and with great earnestness asked,
and obtained her request. And that very night she suddenly saw the heavens
opened, and Christ Himself. But she saw Him, as far as it was possible for
a woman to see Him. Because she at all regarded the adjuration, because she
was afraid, she was thought worthy of this vision.

And these things I have said, that we may not despise adjurations, especially
when any entreat us for things that are good, as for alms, and for works of
mercy. But now poor men, who have lost their feet, sit and see thee hastening
by, and when they cannot follow thee with their feet, they expect to detain
thee, as with a kind of hook, by the fear of an adjuration, and stretching
out their hands, they adjure thee to give them only one or two pennies. But
thou hastenest by, though adjured by thy Lord. And if he adjure thee by the
eyes either of thy husband, who is gone abroad, or of thy son, or thy daughter,
immediately thou yieldest, thy mind is transported, thou art warmed; but if
he adjure thee by thy Lord, thou hastenest by. And I have known many women
who, hearing indeed the name of Christ, have hastened by; but being commended
for their beauty by those who came to them, have been melted and softened,
and have stretched out their hand.

Yea thus they have reduced suffering and wretched beggars to this, even to
deal in making sport! For when they do not touch their souls by uttering vehement
and bitter words, they have recourse to this way by which they delight them
exceedingly. And our great wickedness compels him that is in calamity or is
straitened by hunger, to utter encomiums upon the beauty of those who pity
him. And I wish this were all. But there is even another form worse than this.
It compels the poor to be jugglers, and buffoons, and filthy jesters. For when
he fastens on his fingers cups and bowls and cans, and plays on them as cymbals,
and having a pipe, whistles on it those base and amorous melodies, and sings
them at the top of his voice; and then many stand round, and some give him
a piece of bread, some a penny, and others something else, and they detain
him long, and both men and women are delighted; what is more grievous than
this? Are not these things deserving of much groaning? They are indeed trifling,
and are considered trifling, but they engender great sins in our character.
For when any obscene and sweet melody is uttered, it softens the mind, and
corrupts the very soul itself. And the poor man indeed who calls upon God,
and invokes a thousand blessings upon us, is not vouchsafed a word from you;
but he who instead of these things introduces sportive sallies, is admired.

And what has now come into my mind to say to you, that I will utter. And what
is this? When you are involved in poverty and sickness, if from no other quarter,
at least from those who beg, who wander through the narrow streets, learn to
give thanks to the Lord. For they, spending their whole life in begging, do
not blaspheme, are not angry, nor impatient, but make the whole narrative of
their beggary in thanksgiving, magnifying God, and calling Him merciful. He
indeed that is perishing with hunger, calls Him merciful, but you who are living
in plenty, if you cannot get the possessions of all, call Him cruel. How much
better is he! how will he condemn us! God has sent the poor through the world,
as common teachers in our calamities, and consolation under them. Hast thou
suffered anything contrary to thy wishes? yet nothing like what that poor man
suffers. Thou hast lost an eye, but he both his. Thou hast long labored under
disease, but he has one that is incurable. Thou hast lost thy children, but
he even the health of his own body. Thou hast suffered a great loss, but thou
art not yet reduced to supplicate from others. Give thanks to God. Thou seest
them in the furnace of poverty, and begging indeed from all, but receiving
from few. When thou art weary of praying, and dost not receive, consider how
often thou hast heard a poor man calling upon thee, and hast not listened to
him, and he has not been angry nor insulted thee. And yet thou indeed actest
thus from cruelty; but God from mercy even declines to hear. If therefore thou,
thyself from cruelty not hearing thy fellow-servant, expectest not to be found
fault with, dost thou find fault with the Lord, who out of mercy does not hear
His servant? Seest thou how great the inequality, how great the injustice?

Let us consider these things constantly, those who are below us, those who
are under greater calamities, and so we shall be able to be thankful to God.
Life abounds with many such instances. And he who is sober, and willing to
attend, gains no small instruction from the houses of prayer. For on this account
the poor sit before the vestibule both in the churches and in the chapels of
the Martyrs,(1) that we may receive great benefit from the spectacle of these
things. For consider, that when we enter into earthly palaces, we can see nothing
of this kind; but men that are dignified and famous, and wealthy and intelligent,
are everywhere hastening to and fro. But into the real palaces, I mean the
Church, and the oratories(2) of the Martyrs, enter the demoniacs, the maimed,
the poor, the aged, the blind, and those whose limbs are distorted. And wherefore?
That thou mayest be instructed by the spectacle of these things; in the first
place that if thou hast entered drawing after thee any pride from without,
having looked upon these, and laid aside thy arrogance, and become contrite
in heart, so thou mayest go in, and hear the things that are said; for it is
not possible that he who prays with an arrogant mind should be heard. That
when thou seest an aged man, thou mayest not be elated at thy youth, for these
old men were once young. That when thou boastest highly of thy warfare, or
thy kingly power, thou mayest consider that from these are sprung those who
are become illustrious in kings' courts. That, when thou presumest upon thy
bodily health, taking heed to these, thou mayest abate thy lofty spirit. For
the healthy man who continually enters here will not be highminded on account
of his bodily health; and the sick man will receive no slight consolation.

But they
do not sit here only on this account, but that they may also make thee compassionate,
and
thou mayest
be inclined to pity; that thou mayest admire
the lovingkindness of God; for if God is not ashamed of them, but has set them
in His vestibules, much less be thou ashamed; that thou mayest not be highminded
on account of palaces upon earth. Be not ashamed, when called upon by a poor
man; and if he should draw near, if he should catch thy knees, shake him not
off. For these are certain admirable dogs of the Royal Courts. For I do not
call them dogs as dishonoring them -- far be it -- but even highly commending
them. They guard the King's court. Therefore feed them. For the honor passes
on to the King. There all is pride,--I speak of the palaces on earth--here
all is humility. You learn especially from the very vestibules that human beings
are nothing. From the very persons who sit before them, you are taught that
God delights not in riches. For their sitting and assembling there is all but
an admonition, sending forth a clear voice regarding the nature of all men,
and saying that human things are nothing, that they are shadow and smoke. If
riches were a good, God would not have seated the poor before His own vestibule.
And if He admits rich people also, wonder not for He admits them not on this
account, that they may continue rich, but that they may be delivered from their
encumbrance. For hear what Christ says to them, "Ye cannot serve God and
Mammon" (Matt. vi. 24.); and again, "It is hard for a rich man to
enter into the kingdom of heaven"; and again, "It is easier for a
camel to go through a needle's eye, than for a rich man to enter into the kingdom
of heaven." (Matt. xix. 23, 24.) On this account He receives the rich,
that they may hear these words, that they may long for the eternal riches,
that they may covet things in heaven. And why dost thou wonder that He does
not disdain to seat such at His vestibules? for He does not disdain to call
them to His spiritual Table, and make them partakers of that Feast. But the
maimed and the lame, the old man that is clothed in rags and filth, and has
catarrh, comes to partake of that Table with the young and the beautiful, and
with him even who is clothed in purple, and whose head is encircled with a
diadem -- and is thought worthy of the spiritual Feast, and both enjoy the
same benefits, and there is no difference.

Does then
Christ not disdain to call them to His Table with the king (Emperor)--for
both are called together--and
thou perhaps disdainest even to be seen giving
to the poor, or even conversing with them? Fie upon thy haughtiness and pride!
See that we suffer not the same with the rich man formerly. He disdained even
to look upon Lazarus, and did not allow him to share his roof or shelter, but
he was without, cast away at his gate, nor was he even vouchsafed a word from
him. But see how, when fallen into straits, and in want of his help, he failed
to obtain it. For if we are ashamed of those of whom Christ is not ashamed,
we are ashamed of Christ, being ashamed of His friends. Let thy table be filled
with the maimed and the lame. Through them Christ comes, not through the rich.
Perhaps thou laughest at hearing this; therefore, that thou mayest not think
it is my word, hear Christ Himself speaking, that thou mayest not laugh, but
shudder: "When thou makest a dinner or a supper, call not thy friends
nor thy brethren, nor thy kinsmen, nor rich neighbors; lest haply they also
bid thee again, and a recompense be made thee. But when thou makest a feast,
bid the poor, the maimed, the halt, the blind; and thou shalt be blessed; because
they have not wherewith to recompense thee: for thou shalt be recompensed in
the Resurrection of the just." (Luke xiv. 12-14.) And greater is thy glory
even here, if thou lovest that. For from the former class of guests arise envy,
and malice, and slanders, and revilings, and much fear lest anything unbecoming
should occur. And thou standest like a servant before his master, if those
who are invited are thy superiors, fearing their criticism and their lips.
But in the case of these there is nothing of this sort, but whatever you bring
them, they receive all with pleasure; and ample is the applause, brighter the
glory, higher the admiration. All they that hear do not so much applaud the
former, as the latter. But if thou disbelievest, thou who art rich, make the
trial, thou who invitest generals and governors. Invite the poor, and fill
thy table from them, and see if thou art not applauded by all, if thou art
not loved by all, if all do not hold thee as a father. For of those feasts
there is no advantage, but for these heaven is in store, and the good things
of heaven--of which may we all be partakers, by the grace and lovingkindness
of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit,
be glory, power, honor, now and ever, and world without end. Amen.